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VOL. 9 JANUARY, 1962 NO.l 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2s 1 1 


Give me a life that is secure 
In Christ, a faith that will endure; 
. A sure foundation on the Rock 
That can withstand life ! s greatest shock; - 
By His blood all cleansed within, 
With freedom from the rule of sin; - • 
Grace sufficient for each need, 
Strength to go where He" may lead; 
A light to shine upon my way; 
Sweet rest in Him through night and day; 
The sight to see "His guiding hand; 
The will to follow His command; 
A joy my heart cannot contain; 
A song of praise while life remain; 
A greater passion for the lost 
To tell the wotld of Calvary's' cost; 
A constant hunger for the Word; 
A sweet communion with my Lord; 
Calvary love that cannot fail : 
When Satan doth my soul assail; 
4 peace that permeats the soul 
Because He doth my life control. 
..Each day with Christ, the world to meet- 
Give me a life in Him complete. 


THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


Before these lines are read, we will have passed 
into a new year, 1962 A B, which means nineteen hund- 
red and sixty two years since the birth of our Lord 
Jesus Christ. 

How significant that our time is counted from the 
birth of our Lord! It was the beginning of a new era, 
and a new creation— the nations of them that are saved^ 
ox whom Jesus Christ is called the "Firstborn, 11 

The Old and the New have an inseparable relation- 
ship, and it is important that we understand their 
proper values and place in our lives. It is the New 
that makes the past old. There are certain old things 
which we are to seek and cling to, and many others 
which have served their, purpose -and passed away, only 
to become history and a memory. It is said that M A 
nation with no regard for its past will have little 
future worth remembering, 11 Perhaps this could also 
be truthfully said of individuals— and churches too— 
especially those who have a good heritage. • 

When Israel- of Old went after strange .gods and ways 
which the Lord had not ordained, then the ■• Lord sent 
the prophet Jeremiah to say to them, "Stand ye in the 
ways, and see, and ask for the old paths where is the 
good way, and walk therein, and ye shall find rest 
for your souls." Jer. 6: 16. But he also told the 
same prophet to say, "Behold the days come, saith the 
Lord, that X will make a new covenant with the house 
of Israel and with the house of Judah." Jer. 31: 31. 

The Apostle cites this prophecy in Hebrews 8: 6-13 
and says that Jesus Christ is the Mediator of this 
New covenant and that it Is a "better covenant which 
is established upon better promises." There can be 
no doubt of which "old covenant" is meant, for he says 
It is the one which He made with Israel when He took 
them by the hand and led them out of Egypt. The New 
covenant is better than the old, because under It sins 


are "remembered rio more 11 (forgiven) , and the laws of- : 
God are "written in the heart " instead of tables of 
stone, (compare II Cor, 3: 3* 

When the Old covenant was given from Sinai, the 
mountain burned with fire and tempest, and the people 
dared not tuch the mountain, but Moses and Aaron and 
Seventy elders of Israel were commanded to go up Into 
the mountain, and it is said that "they saw the God 
of Israel: and under his feet as it were a paved work 
of a sapphire stone, and as it were the body of heaven 
in its clearness* And upon the nobles of Israel he 
laid not his hand: Also. they saw God and did eat and 
drink," Thus., there was some kind of a feast when 
the old covenant with ■ Its commandments, was given. So, 
also 5 Jesus made a supper (feast) with his disciples 
when he confirmed the Mew covenant with them by. giving 
them the CUP which was the token of his own bloo«d which 
Was ready to be shed for the remission: of sins: for he 
said, "This Is my blood of the New testament (covenant) 
which is shed for many for the remission of sins." 
"And at the same time he. gave tl\em the: WM CGI#iAi®MEWT^ 
"A new commandment I give -.unto, you,- that ye .love one 
another . " John 13 s 3iu Th,us fulfilling the promise 
of Jer. 31: 31. For the essence of the New. covenant 
is the forgiveness of sins, and the laws of God In the 
heart. In Hebrews: 10 we are told .that the Holy 'Ghost 
is 'witness that this has become a reality through".' . , 
Christ's offering of himself. -as the only and lasting.,, 
sacrifice for. sins (verses lU-18), and that this is 
the NEW ANT) LIVING WAY verses 19-22). Therefore all 
who. claim the forgiveness of sins, send the gift of the 
Holy Ghost (laws of God in the heart), should know 
that. they are under this new covenant, and are thereby 
become New creatures; children of. God and. the seed of 
Abraham. Gal. 3: 27-29. For it was in Abraham that 
this covenant was established U30 yerars before the old 
covenant was made with Israel at mount, Sinai. Gal. 3 si?. 
It. was new only to Israel, because they had the other 
'■ first, but,.. It was not new in G:od T s~ plan of redemption. 

Within this context there are many New things which 
the Lord has given to us, and promised still for the ~ 
(Continued »n page 12) 


By.D./.A.. Skiles 

Life and death are two outstanding 'facts in God*s 

great plan of creation in both time, and eternal exis~ 
tance. A prerequisite of every seed is, that it must 
die to produce life. It is by man that death had its 

beginning, for we read, "For since by man came death, 
by man came also the resurrection of the dead. For as 
in Adam all die, even so in Christ shall all be made 
alive ." 

Deg,th can only spring from earth and mortality. 
Life can only spring from God. It is manifest that 
there are" different forms of death, for man can be 
dead in sin^ and £lso dead to : sin* lorbe dead in sin 
Is to be separate. and out of communication, and fellow— 

-ship with God, not having received the, means and pro- 
visions which Christ has instituted by which man can 
become alive in Christ. It is of these that It is writt- 
en in John $%2$+ "Verily, verily, I say unto you, the 
hour is- coming, and now is, when the dead shall hear 
the voice of the -Son of God:, and they that hear shall 
live." Here is a resurrection -from being dead in sin, 
to -a living life ■■ in Christ-,- a living relationship in 
communication and fellowship with him of whom it is 
said, - : "In him was life; and the life was the light of 
men/ 1 separate. from the dead, w$ak and beggarly ele- 
ments of. the world* 

* Death separates. Those who are alive in Christ, 
can also in a sense be dead, for in Eph. 3:3 we read, ; 
"For ye are dead, and your life is hid with Christ in 
God." Yes there are different forms of death, and 
dying. Christ came to live and die thai; we might die 
•to sin, and alienation from God, and be resurrected to 

- a newness of life, as we read In Heb. 10:19, 2Q.. 
"Having therefore, brethren, boldness to enter into 

• the holiest by the blood of Jesus, by a new and living 
way, rah ich he hath consecrated for us, through the 
vail, that is to say his flesh." 


There is nothing "more evident than the" fact' that " 
all mortal beings must die the corporeal death. Separ- 
ation, of soul and body. This *can be a most glorious , 
as well as a most dreadful death. The stifig of death 
is sin, so a sinless death is a transport to victory, 
to triumph and away from the limitations, tribulations, 
and sufferings of even a life in Chrisvt "oft earth. It 
must be this death that Solomon had in mind, when he 
wrote Ecc. 7sl# "A good name is better than precious 
ointment; and. the day of death, than .the day of ones 
birth." Here 'is the life that Jesus made possible by 
living on earth and dying, -that .we might die and live.. 
A life so 'transcending above all other forms of. life,., 
even as the heavens are higher than the earth, to 
reign with Christ, the full fruitage : of what, we pray, 
"Thy kingdom come, thy will be done in earth, as. it is- 
in heaven." A warless and untroubled world, and oh 
into the eternal relm, the holy city in the new earth, 
having escaped' the fearful and dreadful second death . 

A life in heaven, Owhai is this. 
The sum of all that faith- believed ■•• • 
Fullness of j oy, : and depth of bliss 
Unseen, unfathomed, unconceived. - 

— Rossville,. Indiana. 


This is not an imaginary conflict. It comes to the 
surface and causes .problems at many points. For some 
it Is a question of church authority over against the 
liberty of "the individual conscience. There are those 
who honestly feel that the Holy; Spirit can make His 
will known more fully through the yielded individual - s 
than through an imperfect church. The. supposed admin- 
istrative efficiency of the small and independent, op- 
eration as opposed to what Is believed to be the iner- 
tia of the large organization leads others to launch 
outreach programs of their own. Just the difficulty 
of getting on with others and adjusting our own ideas 


and plans to decisions of the larger group tempts us 
sometimes to go it alone. These are real problems for 
the individual Christian and -for the church organisa- 
tion as well. 

a proposition that lies close to the heart of the prob 
lem. .The center of attention in the New Testament is 
not the individual but the "body of believers"— the 
"church. 11 .In the Old Testament even more so it was 
always "God T s Chosen People.". Only rarely does the 
spotlight focus on Individual and personal responsi- 
bility. God indeed worked through individual persons, 
but the concern is always the welfare of the "people 
of God." 

In the New Testament we find a constant emphasis 
on the KOINONIA, , or fellowship. A corporate * life, a 
corporate worship, a corporate witness— * these are the 
usual' concerns. No one will deny that the messages 
of the Epistles are In nearly every instance, if in- 
deed there are any exceptions, to CHURCHES, and not 
to Individuals. 

We may sa^ r that a church is after all simply the 
sum. total of its individual members* This is largely 
true, but It does not give proper recognition to 
another important fact, viz., that in the case of the 
SIM OF ALL ITS PARTS. Somehow when there is a coming 
together, of a body of true believers we have more 
than an. -association of individuals. Someone has de- 
fined the church as "an extraordinary association of . 
ordinary individuals." Under the empowering of the 
Holy Spirit of God this is a case where two plus two 
equals not four but perhaps twenty- two* Such appears 
-to be the exalted status given the KOINONIA, the 
church fellowship, the body of Christ in the New Test- 

In our western cultture this is the era of rugged 
individualism. Unconsciously this mind-set has carr~ 


led over., into our concepts of -church life and it has 
brought us into a "spiritual'.' climate- different -from 
that' prevailing in the lew Testament or even in the ,; % . 
sixteenth century. In evangelistic circles -we, hear.. v ; : ; . 
much about "soul winning." Often we hear that tfaisitfi;.,! 
the sum total of the Christian's duty-. Although- . the ■ 
New Testament writers refer very frequently to salva- 
tion and although the word M soul" is used sometimes to 
refer to a person, the connotation is far -'removed from 
that of a modern shallow evangelism that is interested^ 
in little more -than "saving .souls." Even the familiar- 
Old Testament expressions "He that winrieth 'souls i£ , : > 
wise, " (Prov. 11:30), follows the words , "The. fruit; of 
righteousness (or, of the righteous) is a tree of life? 

Having said this, *let me hasten to correct any pos- 
sible: false impressions. Individual salvation is in- 
deed important. The new man in Christ Jesus must 
first of all be BORH AGAIN, even as a physical life 
begins with birth. 'But I an trying to emphasize the. r 
fact that birth, however crucially essential, is after 
#11 only the merest beginning of the total- task'. , . 
Billy Graham, the well--kridto mass evangelist, has de- 
clared that when a" soul accepts Christ in a public 
meeting only about five per cent of the work- of making 
him a full-orbed, .mature Christian. is done. The New 
Testament Itself illustrates this point. Although 'the 
Book of Acts deals mainly with -so-called "soul saving J 1 
< certainly- all the epistolary literature is concerned 
with the nurture ~of the believers .Into-, living churches. 
It "has been well stated"' that, although it is, not im- 
possible' for someone to be a Christian alone, It is: ; 
.difficult. We need each other' desperately. '. "How they 
love one another i" is what- the Roman ..soldiers used to 
.say as they, watched the Christian group under, persecu- 
tion and in the face of death. The exceeding, great '; 
and precious promises of the New Testament are' to; be 
individually appropriated, but in a real, sense' the^r 
often, by the very nature of .the. case, can onlybe^;' 
come meaningful and vital as they - m§ t sought' and. app- 


ropriated in a living fellowship * Paul prayed (Eph. 
3:17, 18) j u that ye. . •may be able to comprehend WITH 
ALL SAINTS ,» Christ can be truly known only in corpo~ 
rate worship and fellowship, 

'Something of the foregoing concept is included in 
what may be called " The New Testament Doctrine of the 
Church;," The cross of Jesus is central indeed, and it 
is right to say that salvation doctrine is the most 
important. But if one conceives of these teachings . 
without reference to the emerging community of the re- 
deemed as the normal and full outworking of the so- 
'called salvation doctrine/ then he- has only a partial 
gospel. No understanding of the New Testament is ade- 
quate without a clear concept of the doctrine of the 
church. The salvation of the individual soul is sadly 
incomplete until he finds himself vitally integrated 
and caught up into both the invisible and the visible 

But we still have those who say the Individual is 
free to act, and is also free to he led of the Spirit, 
It Is "usually not wise to try to discourage anyone who. 
is honestly trying to follow tiie Spirit T s leading, 
but one is constrained to ask a few questions, Do we 
not see in the New Testament the Spirit of God at work 
in and through His church? Do we have New Testament 
Instances of individuals who ignored the rest of the 
church in order to -follow the Spirit's leading? Is it 
.not also reasonable as well as Scriptural that, "in 
. .the multitude of counselors there is safety 11 ? It 
WDuld seem that the Spirit of God could work through 
a group of yielded persons in a vital fellowship more 
-safely and surely. than through a single individual 
without the benefit of a check with others of his bre- 
thren. Is it not quite presumptuous for any member 
of the church to say, "I am led of the Spirit, but I 
do not believe my brethren are capable of such lead- 
ing "? Let us remember that the Spirit of God does 
speak and lead through His church. 

It is a good spiritual discipline to subject our 


own ideas and plans to the check and scrutiny of the 
brotherhood. For anyone to say that he is clear in 
how the Spirit is leading him, and therefore it is un- 
necessary^ if not actually wrong, to submit it to, the 
judgment of the larger group, can very easily become a 
trap of Satan. The Bible warns us that there are oth* 
er spirits speaking besides the Holy Spirit, and that 
therefore we must try the spirits. I John.U*l# iet 
Us make sure that our certainty, is not cocksureness ... 
and that we show proper humility and a genuine spirit 
of teachableness. The danger .of carnality and self-- • 
will in such situations is very real and the individ- 
ual who is claiming a leading that diverges from that 
of his brethren should se§ that he gives double proof 
of his spiritual Integrity. 

A Spirit-led church Is 'not opposed to the individ- 
ual. Such a church does not quench Initiative, and 
the 'individual's guidance by the Holy .Spirit and the- . 
guidance given through the church will not be found to 
be in conflict. Rightly understood the church is not 
an external' authority to regulate the individual's 
life, but is a living fellowship to which the JSpirit- 
led member bears a vital relationship. It is '""with 
all saints" that the member comes to know and under- 
stand Christ's will for himself and for his church. 
How happy and fruitful is the situation when these two 
do not conflict and when they are found to be comple- 
menting and giving assurance to each other J 
—Adapted from Gospel Herald, 1955. 


The Lord goes before thee, 

So make no delay 
To follow His leading; 

He knoweth the way. 

The way, He has promised, 

Shall not easy bej 

. But grace all sufficient 

He giveth to thee. 

— Selected 



The king of Babylon made an image of gold, then 
Issued the decree that all must worship it* Death in 
a fiery furnace was the penalty for refusal. Three 
Hebrew captives, faithful to Jehovah, faced the hour 
of decision. On the one side was the king of a world 
empire, a royal decree, idolatry, and a fiery furnace. 
On the opposite side— Jehovah. Would they follow the 
majority in Idol worship, or would they remain faith- 
ful to Jehovah? 

It is easy to contend for the faith in fair weathes 
but a mere serious matter In a violent storm of oppo^ 
sition with death the penalty for refusal to conform. 
These young men stood firm In their hour of decision. 
Mien they refused to worship the image, their case was 
cited to the king. They had to make a public declara-* 
tion of which side they were on, there being no oppor* 
tunity to compromise. 

They chose to follow Jehovah, leaving the result ir 
His hands. He could save them, but if not, they would 
still be faithful. In a dark hour when even greater 
darkness might prevail, they said the equivalent to 
"Not my will, but thine, be done." 

Their lives were hidden in Jehovah, beyond the 
king's power* Their object of worship was greater 
than an image made by men. Jehovah had the power to 
save them from the fiery furnace, but if It was His 
will for them to die there, they still would be faith* 
ful. They did their duty, leaving the issue in Jeho- 
vah's hands. 

These young men knew Jehovah in their homeland be- 
fore being carried into captivity. In their new sur- 
roundings in a foreign land Jehovah remained real to 
them. They refused to be influenced by the fact that 
the great majority were on the opposite side. In- 
stead of looking around at the mass of people, they 
looked up to Jehovah. They defied the king. 

The king in his fury cast them into the fiery fur- 
nace, for there was no place for rebels in his king- 


dom. But when he looked into the furnace, he saw four 
persons there, Jehovah had intervened and overruled 
the king. All the fire did to those young men was to 
consume the cords which bound them. 

If some of our young people are undergoing persecu- 
tion or ridicule because of their faith in Jesus Christ 
they could gain inspiration by the example of these 
Hebrew lads, 

Consider the case of Mark H — , who left home to at- 
tend college. He entered "a different environment, 
faced new temptations. The majority influence of the 
classroom and campus, demanded he desist from the Chri- 
stian testimony he voiced at home. The majority of 
his schoolmates worshiped other gods. Should he keep 
quiet so as to avoid undue notice and ridicule? That 
was the temptation that faced Mark* If he softened 
his belief in Jesus, he might be lost in the large 
crowd. No one would know what he believed, 

Mark did not keep still. He had a living trust in 
Jesus Christ that kept him from following the majority. 
Regardless of what the consequences might be," he- voi- 
ced his belief ifi Jesus Christ. He refused to dodge; 
he would not' compr&mise. He fought an unhealthy envi- 
ronment; he challenged the pollers of unbelief; he re- 
mained true to Jesus Christ. 

Robert, also, went to college. Instead of being 
grounded in the faith like Mark, his religion was 
based* on external supports. When these artificial 
supports were removed, Robert wavered in his allegi- ■ 
ance. He did not have that internal reality, that 
determination he would not worship any idol »or god - 
except Jesus Christ, Jesus was not all in all to him* 

Robert came to the fork in the road where he must 
choose whom he would serve. He was placed in a posi- 
tion where he must assert his belief. He compromised, 
and in doing so became the loser. Mien the spies came 
back from the promised land, the majority of them had 
lost their faith. The people followed the majority, 
and consequently wandered for years in the desert. 

If we are risen with Christ, we seek those things 
which are above. We set our affections on things 


above, not on earthly things. The Hebrew youths saw 
the image, the king/ the throngs, the fiery furnace; 
above all they saw God* 

iiark saw the college youths, felt the unfavorable 
environment, encountered the wave of unbelief ; above 
all this he saw Jesus Christ. Rather than look around 
him he looked up. 

As a result of their magnificent faith, the' Hebrew 
captives brought others 'to the worship of Jehovah. 
By his walk of faith in college, Mark strengthened the 
lives of other Christian students. 

If we would win others to Jesus, they must see our 
faith when Satan casts temptations about us» If we-' 
dodge or evade the. issue, we loose. Our faith must -be 

— Selected 

NEW AND OLD (Continued from page 3) 
future. While his people were still under the Old 
^covenant, he promised that he would make "new heavens 
and a new earth." Isa. 65: 17} 66: 22 « That his 
people would be called by a new name. Isa. 62* 2; 65: 
15. Promised" to put a new spirit into his people. 
Ezek. 11: 19; 36: 26. 

Under the New covenant, the Apostle Paul says, "If 
any man be in Christ he is a new creature: old things 
are passed away; "behold all things are become new # " 
II Cor % 5: "17# A new way of worship (Seb 10: 19-22; 
Jna* hi 23) j new graces and personality. Eph. U: 2U; 
Col. J: 10. And when the earthly pilgrimage is done 
and the Crown is won, in heaven, around the throne, 
the redeemed -will sing a triumphant victorious NEW 
SONG. Rev. 5: 9 # 

"Therefore, every scribe which is instructed unto 
the kingdom of heaven Is like unto a householder, which 
bringeth forth out of his treasure things new and old." 




Do we get joy from ourselves, or from others? 

If those about us is our source of joy, then 
we must give out to others to make them happy, or we 
would not be taking our part' in the great scheme of 

It has been said that the greatest desire of every 
one is to be appreciated, that is, to feel that we are 
wanted and needed* How it does please. the soul to be 
sincerely admired and loved. If then we crave the 
esteem and love of others, we must conduct ourselves 
in a way to cause them to love us 3 we must be lovely s 

When we. know we have done a good deed for the wel- 
fare of others y it makes us happy to know that, they 
recognize and appreciate it. If this is true with us,; 
we can make others happy by showirig our appreciation, 
for their benefits to us. 

Is there any one who is wholy satisfied with self? 
To answer this question truthfully, we -have only to 
contemplate living completely alone, with no communi- 
cation whatever with any one else. If self is the 
source of happiness, then we could be happiest when 
alone. —From the Editor's note book* 


He is not kidnapped by bandits and hidden in a cave 
to weep and starve and raise a nation to frenzied 
searching. Were that the case, one hundred thousand 
men would rise to the rescue if need be. Unfortunate- 
ly, the losing of the lad is without any dramatic ex- 
citement, though very sad and very real* 

The fact is, his father lost him. Being to busy 
to sit with him at the fireside and answer his trivial 
questions during the years when fathers are the only 
great heroes of the boys, he let go his hold upon him. 

Yes, his mother lost him. Being much engrossed in 
her teas, dinners, and club programs, she left the 
maid to hear the boy say his prayers, and thus her 


grip slipped and the boy was lost to his home, - ■ 
The church lost :; him. Being so much occupied with 
sermons for the wise and elderly, and having good care 
for dignity, the ministers and elders' were unmindful 
of the feeling of the boy in the pew and made no pro- 
vision in sermon or song for his boyishness, and so-, 
the church and many sad hearted parents are looking 
for the lost boy, —Selected, 

CORRECTION . "~ . . , ■ ' ' - 

Edward Royer, in the Dec, 1961 number, the next to 
the last line should read, "Denmark Brethren" instead 
of "Dunkard Brethren." 

When the evening shades are falling 

. :f . As the end of life ■ draws near, 
May we hear the angels calling 
; .With their' voices sweet and clear* .. 

May' the road that we are traveling 
' "'While the sim Is shining bright, 
Lead us' to the happy ending 

Where no evening- -fades to night. 

When life T s evening- shades are gathering, 
/ And: the sun is. sinking low, 
May we hear the Saviour calling' 
When we leave our hoilfes below, 

When we hear Him gently calling 

Be it morning noon or -night.,- 
It will seem like twilight falling.. 

At the dawn of heavenly light, ■ 

When we share our Saviour l s glory 
Over on the other. : ^hore, -. 

We will sing redemption's story 
With our loved ones gone before. 




CONSTANTINE THE GREAT . ... . : , / . : , .: 

-Ehoring the early part .o£ Diocletian* s persecution 
Constantius Chlorus ruled, -with as much humanity, as 
.circumstances permitted him to exercise, the provinces 
of the West* On his death, at York, in the year .3.06, r 
the army proclaimed Constantine, his son, Emperor. In 
the meantime, .-the provinces eastward of Gaul, (France) 
were distracted by the dissensions of rival emperors 
which favored the growing strength of Constantine* In 
311, Galerius, the fiercest among the assailants of 
Christianity, dl.ed, : and his dominions were divided be** 
tween Maximin and Llciniusj Maxentius had already usu- 
rped the - government of Italy and Africa. Presently 
Constantine , justified, as most assert, by sufficient 
provocation, marched into Italy and overthrew Maxentius 
In the immediate neighborhood of Eomej that tyrant (as 
all admit him to have been) was drowned in the Tiber, 
and his dominions were added to the possesions of the 
conqueror. This event took place In the year 312 j 
^and It has been usually assigned as marking the period 
of Constantine ! -s conversion to Christianity. A mirac- 
ulous story is connected with this epoch in our his- 
tory. As the Emperor was marching toward. Rome, at the 
-head of his army, he beheld a luminous Cross, suspen-^ 
ded about noonday in the air, and Inscribed with- the 
following words— Toutw vixa— *By this conquer. 1 '"'The . \ 
phenomenon confirmed his uncertain faith, and afforded 
him th,e surest omen of victory. But this was not all; 
during the ensuing night the form of Christ himself J", 
presented itself with the same Cross, and directed 
him to frame a standard after that' shape. And. it Is . 
certain that, about thaVperiod, and possibly on that: 
occasion, a standard was so framed,-,. and continued, for 
many following years to be displayed, when ever it "■ 
became necessary to excite the enthusiasm of. the 
Christian, soldiers— but the extraordinary appearances. 

16 : .-■ THE PILGRIM 

to which its adoption is ascribed demand the most rig- 
id examination. 

In the first place, the story which we have shortly 
given is related by no contemporary author, excepting 
Eusebius; next, it is related in his Life of Cons tan- 
tine, and not In his Ecclesiastical History; it Is re- 
lated an- the- year 338,: or -six-and-twenty years after 
the supposed appearance; It ip related on the author- 
ity of Gonstantine alone, though it must have been wit- 
nessed by his whole- army, and notorious throughout his 
whple- empire; and lastly It was published after the 
death of Gonstantine. In an age, wherein pious frauds 
had already acquired some honor; by a writer, who, 
respectable as he undoubtedly Is, and faithful In most 
of his historical records, does not. even profess those 
rigid rules of veracity which command universal credit; 
in a book, which rather wears the character of partial 
panegyric, than of exact and scrupulous history^- a . .- 
flattering fable might be published and believed; but • 
it can cliam no place- among " ;.the authentic records of 
history, and by writer s'.y- whose only object is truth, 
it may very safely 'be- consigned to contempt and obli- 
vion. " 

The defeat of 'Maxentius was followed by a conference 
between Gonstantine and Licinius, which led to the pub- 
lication, in March of 313* of the celebrated Edict of 

"EDICT OF MILAN. This Edict was a proclamation of 
universal toleration; but its advantages were of course 
chiefly ^ or entirely reaped by the Christians, as theirs 
had been* the only religion-not already tolerated* It 
gave -back to them the civil and religious rights of 
Which they had been deprived; it restored without dis- 
pute^ delay or expense, the places of worship which 
had been demolished, and the lands which had been con- 
fiscated— and* free and absolute power was granted to 
the ;, Christians> and to all others^, of following the 
religion which every individual might think proper to 
follow** - 

Immediately afterwards,- Licinius, who was no friend 
of 'Christianity, overthrew the eastern Emperor Maximin, 

THE PIK1RIM .. 17 

who had been its savage adversary and became master of 
the empire of the : east. A war followed between- the - 
conqueror and Constantine, which terminated/' in 31$/ - 
to the advantage of the lattery who on that occasion -i 
extended his empire to the eastern limits- of Europe; 
eight years of peace succeeded, which were- employed 
by the Christian Emperor in securing' the real inter--. 
ests and legislating for the happiness of his subjects'. 
This period of rare tranquility was succeeded by -a 
second war with Licinius, which terminated in 32U by 
his submission and death, and by the consequent union 
of the iirhole empire under the sceptre of Constantine,*-: 
The year which followed the final success of Con-* . 
stantine was disgraced by the execution of his . eldest:-, 
son; and it is not di sputed, that the progress of. his 
career was marked by the usual excesses -of intemperate 
and worldly ambition. Some of his laws were severe 
even to" cruelty, and the general propriety of his -mor- 
al conduct cannot with any justice be maintained.' ■:■•"■• 
Hence a suspicion has arisen as to the sincerity of.:;, 
his conversion— chief ly, as it appears to us, or enti- 
rely founded on the inadequacy of his character to 
his profession. But is -there any page in Christian-, 
history, or. any form of Christian society, which does 
not mournfully attest' the possibility of combining 
the most immoral conduct with the most unhesitating 
faith? * Or is' this a condition of humanity, from which 
monarch's are more exempt- than their subjects? We . • 
should/recollect , moreover, that the -character of Cong- 
's tantihe," notwithstanding its g-reviouS stains, will. 
bear a comparison with some of the best among his 
pagan predecessors; while it was- free from those mon- 
strous deformities which distinguished .not a few of 
them, and *4iich have indeed been rarely paralleled in 
Christian history. But even had his conduct been . 
more reprehensible, than in truth it was, it would 
have f urnished very insuf f icent evidence against the 
sincerity of his belief. Again, it was usual in. those 
days, in continuance of a practice' of which we have 
mentioned the cause and origin, to defer the sacrament 
- of Baptism until the approach a£ death, and then once 


to: administer it, as the means of regeneration and the' 
assurance of pardon and grace* In compliance with 
this custom the emperor was not baptised (he did not 
even become a Catechumen) until his last illness; but 
no argument can hence be dawn against his sincerity, 
which would not equally apply to a large proportion of 
the Christians in his -empire. In his favor the follo- 
-wing facts should be observed. For many years he had 
publicly and consistently professed his belief In 
Christianity: in a long discourse, which Is still ex- 
tent he even expatiated on its various proofs; he be-' 
gan his. reign by protecting, the believers; in .Its ^pro- 
gress he favored and honored them; he inscribed the 
cross on the banners of the empire* he 'celebrated the 
festivals, of the Church; he associated in the closest 
intimacy with Christian writers, and prelates; he In- 
quired into all .the particulars of., their faith, and 
■displayed what some have thought an inconsiderate zeal 
for its purity. By such reasons, according to every 
fair principle of historical inference, we are preclu- 
ded- from any '.reasonable doubt on this subject; nor 
need we. hesitate for a moment to acquit ,a wise and, in 
many respects, a virtuous Prince of the odious charge 
of the foulest description of hypocrisy* 

At -the same time, we are willing to admit that his 
conduct to the Christians was strictly In accordance 
with his interests; and it is very probable, that the 
protection. with vhich he distinguished them may IN THE 
"FIRS'T INSTANCE have originated in his policy. But 
this' is perfectly consistent with his subsequent conv- 
ersion. And we may here remark, that those who assign 
policy- as his chief or. only motive, bear the strongest 
evidence to the pox-rer and real importance which the 
Church of Christ had .acquired before his time; they 
attest, that its stability had, not been .shaken by the 
sword of Diocletian; that by, Its own unassisted and 
increasing energy it had triumphed over the fury of 
■ the most determined of its persecutors, and that its 

claims on the justice and respect of the Throne, 
,: - though only urged by perseverance in suffering, 'could 
no longer' be overlooked with safety, And this fact is 


of much greater historical Importance, than the moti- 
ves or sincerity of any individual can possibly be. 

let us now proceed to ascertain what was the condi- 
tion and constitution of .the Church, as Constantine 
found it; what were the principal alterations intro- 
duced by him, and what form and; attitude he left it. - 

.. • . : ' —WacLdingion * s History of the -Church. ' 

(Continued from page 20) 

time he would be a little older, a little more grown-.-;. 
And yet' for her great love and thankfulness to God, •: - 
she could burst forth with a wonderful song of prais;e 
to Him who had brought joy Into her life. 

How tenderly and lovingly must have cared for little 
Samuel J And how carefully she must have taught him in 
the ways" of the Lord] For the very first thing that 
we read' of him doing when he arrived at the house of 
the Lord is, "And he worshipped the Lord there. " The 
worship of §.' little childl What a. tribute to .this 
holy mother I She did not say, n I won't try to influ- 
ence him in these things, but^ when, he 's old$r, he capi 
make up his own mind.! 1 If this had been her attitude, 
the wonderful account of the great prophet Samuel^' ■ 
would never have been written. 

Even here Hannah did not consider her duty done, 
for though the Lord blessed her with five more childl 
ren, she; still came from year to year to bring the 
little clothes which she made for Samuel. 

What love J What devotion to God J What an example 
for Christian' parents ip shown by the holy woman, ; 
Hannah, ■-'"' 

JQaniel S. Wagner- 
Modesto, 1 California * 



*•.-■■ - . HANNAH... . , 


The short account' which we have of this godly ■- 
w oman is' certainly heart touching. Year by year she 
faithfully went with husband to worship and sacri- 
fice to the Lord in Shiloh. But one thing was lacking 
in her life* Her husband* Elkanah, had another wife, 
Penninah, who was blessed with children, but Hannah 
was childless* 

How "her 'heart yearned for a child of her own! , 
And besides, as If 'this were, not enough, peninah, who 
could' "have been -of comfort to Hannah, tormented her 
on this account unroll -.the poor woman was distrought 
with grief and humiliation* It was in this state that 
she came in her sorrow and poured out her soul unto' 
God^ vowing that If He would, grant her a child, he 
would be given to the Lord "all the days of his life ." 

What' an example of love and- devotion to God I She 
did not pray just for a child for herself, but for 
one to be given to the service of the Lord,. According 
to the law, he, being a Levite, (compare I Samuel 1:1' 
and I Chronicles 6:3U>33j27, and 28,) was to serve 
from age twenty five to fifty. But this was not 
enough. She would give him for "all the days of his 
life." : . 

We well know "the story. The Lord Is ever mindful 
of the prayers of His people, and He did not forget 
Hannah. She received her dearest desire, s and, for a 
time, she was blessed' with the presence of a little 
boy, Samuel. 

But neither did Hannah forget her promise to the 
Lord, and, while Samuel was just a little boy, she 
took him up to Shiloh to' give him to the Lord. As 
she went on the way, she must have been filled with 
deep emotion. While she rejoiced to be of this 
service to God, she must have also fely very sorrowful , 
She would very seldom see her little boy now. Each 
(Continued on inside of page) 


VOL. 9 FEBRUARY- MARCH, 1962 NOS. 2-3 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:11 


Speed the message of salvation. 
To the earth *s remotest bpund 
Pardon for the vilest sinner 
In Christ Jesus can* be found*. 

Love has wondrously provided 

Alien man to reconcile 

For in Jesus is forgiveness 

And the Father l s welcoming smile. 

Sin has worked its deadly evil 
God is ; not in all man* s thought 
As .-he lives without the Saviour 
By whose blood he : has been bought. 

But the gospel can transform him, 
Silence all his guilty fears 
As he sees the face of Jesus 
And repents in bitter tears ♦ 

Jesus is the one great answer 
To the deepest, need of man 
Let us hasten to proclaim Hiiri 
AS and WHEN and WHERE you can. 

— Selected. 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


All that may be known of the doctrine of Predesti- 
nation, is what can be learned from the Bible, It is 
a New Testament doctrine which has commanded the inter- 
est and study of many persons, both in and out of the 
church. There -are some ( who feel that we are incapable 
of adequately understanding its implications, and others 
who apparently undertake to explain more than what is 
revealed about it. >r ...._'... ...'"'"" "',; 

I have not examined the dictionary definition of the 
word Predestination, but a ^simple analysis of it would 
seem to indicate something" pre-determiried or purposely 
planned and designed- in /the mind of the Creator before 
it is done* as against the. idea of a work or action 
persued without a purpose or determined ■ goal* 

By taking. the word separately, apart from its Bibli- 
cal context, some have supposed it to mean that we have 
no choice or exercise of our wills, that could in any 
way determine . our destiny; that. the course in life, and 
destiny of every man has been predetermined and fixed, 
for either good ox evil, by. the Creator before we were 
born, and that we' are., without choice or power to do 
otherwise. And the. logical deduction can be made 
from this idea,, itxat, what we have done in the past, 
what we are doing now, and what we will do in the future, 
must be exactly what was so pre -determined that we 
would do. And therefore the sinner who disobeys God*s 
revealed will, is doing so by necessity because he can- 
not do otherwise, arid is not really to be blamed for 
being a sinner. 

Now, as already siated, this is what is supposed by 
some to be the Biblical doctrine of "Predestination." 
But a careful reading of the New Testament texts con- 
taining this word neither states nor indicates such a 
doctrine. And if we desire an intelligent understand- 
ing, and wish to receive a blessing and comfort from 


the Scriptures .that teach'- the doctrine of Fredestinat-o..i 
ion, we will need, to observe carefully- what they do 
say, and not hold to some predetermined idea of what - 
we; think they mean »_ * 

The two .: principle New Testament texts, where, the 
word Predestination is used, are the .following: . 

"For whom he did f oreknow* , he alao : .did. predestinate 
. to .be conformed to the image, of his Son, that he might 
be the firstborn among many brethren*. Moreover whom ; , 
■ he .did predestinate, them .he alsp called: and. whom he 
called^ them .he' also justified:- and whom he Justified* 
them he also glorified.." Romans 8r 2$ x 30*- . ' • ■- 

"According as he hath, chosen , us in him before the ., 
foundation of the world, that we. should be holy and 
without blame before him in love: : .Having, predestinated 
us unto the adoption of chjJ4refr by Jesus; Christ to 
himself* according to the. good .pleasure; of his will*- 
Eph* it k£*: : '- . 

Si neither of these texts: is: there . any hint, of any 
predetermination to bring into being any person, or , - 
creature, to be damned or lost*,. But quite the .contrary* 
it asserts that God . had .'a predetermined purpose in 
creating man* and a glorious eternal goal for him,, 
which was to be conformed to the image of his San; and 
ultimately to be glorified with hiirw And this being ■ 
God Is predetermined purpose in creating .man* he provid— 
and exercised the succeeding enabling steps ■ to accomp- 
lish it* 

Vie. should be reminded that both of these texts are. 
contained in a lengthly epistle to the Romans ai^da^, 
lessor one to the Ephesiansj both of which contain 
many other verses* all hj the same writer* in which. .\ 
are revelations, exhortations and warnings toward; : 
faith in God* making right:.- choices, and sanctified ' 
living according to the will of God^ Indeed* in the. 
opening chapter of Romans, Paul asserts that the gospel 
which he is .called to preach was promised "afore by 
.the prophets in the holy Scriptures (Old Testament) *" 
That he is a debtor" (obligated) to preach -it to all,: 
Greeks, Barbarians, wise and unwise*- and that it is. the 


power* of-Gr4 TBW*b' ea^rd^^D..^'"'^! BELIEVE. 
Here * then// is the: gracious' calling; (chap. j_ 8: 30)- to 
bring men intb theVknpwledge of,! and relationship to, 
the enabling means' "to accomplish in m them the purpose 
for which they were created. And in the second' chap- 
ter he saiys that God will render to every man accord- 
ing to his "deeds: "To them who by patient continuance 
in well 'doing seek for glory and honor a&d immortality, 
eternal life : . ; 'But" unto them that. are contentious., and 
do not' obey'the txhith, but obey unrighteousness, ingig- 
natiohand wrath,- tribulation.. and anguish, upon every 
soul of man that' doe th evil, of the Jew first and; also, 
of the Gentile. : put. glory, honour, and .peachy W.-.:, : ; ' 
every -man; that wdrketh good, to the.. Jew f ipf t, and - 
also to the Gentile ;' ; 'For there is no respeqt of persons 
with God, " '^Romans 2: 5-11*/ ".'.".' ^ .>.„.. . ..; _\ j ,;• . •:;: 

Now it- is obvious that what the Apostle. ; ^i^^-. ; ._j- : . 
in the Sth 1 chapter oT Romans would hot contradict] o^r : 
cancel out what he wrote in chapters, one,, aiad i.two* v* 
No'r : -#hat he-wrote in the' first chapter of lEphesians-, . ,;, 
would" cancel out .other revelations and v warnings ._,in •-.*w 
theorist -of the "book" of Ephesians;. or In ; any ..other, . 
of his- epistles. Therefore we" must ihte^pr^t .our • 
texts -.oh predestination in Roman's "8-. and , Epliesians one 
in^h l a^mohy\and /the r light <j£ all ,the rest :: of -^Romans,- 
and E^-he ; sians, and the epistles "to other churches. ' : «"• 

And -especially do We' heed to guard .against .Interpret- r: 

ing- :: them' to m&ah something we think they might mean,-; , 
more than what they actually say. Therefore -let 41s 
analyze again what they, do/ actually' say:. ;. . j .v,. : o.:, . ... 

In'- Romans 8:' 28-30 we are ';tolci 'that God .^orekngw" • + ; 
that he -would have a'" people who would love, him, .and- -- 
because^' of : tha£" f preknBwl^dg^' he , $alleH the^. {through 
the go^pel^-chap.l^ acedrdihg to tHe "purpose ^or.^hich 
he created them, which : was /to be conformed: to-, the , r: • -., . 
imager of "his- Son, '• to" be justified "(have. , their. sins-; :, 
forgiven-) : , 'and -tiltimateiy "to be "glorified*,*.' ' ,, . , , ; - r 

Th^-sub3^cts : in;^his text^V are those "who love : God." 
And- harmonising it wiih bhapter ohe.,\ ; causes us to,-. U 
understand ; 'that 1 they may joe of the Greeks, or Barbar- 
ians, ! -wis^ or unwise J so that there'll no" partialality 


or exclusion. And chapter 2: 7-11 shows us plainly •-- 
that this calling and bringing to maturity is predicat- 
ed upon the exercise of the free will arid choice of 
the individuals who are subjects of this amazing work. 

Again in Ephesians 1: 3-6 is a revelation of the 
gracious disposition of God the Father toward "us", 
even before the world, was, to adopt us as, children ,to 
himself, through the agency and person of his -Son- 
Jesus Christ. And that >re .'should be holy and without ... 
blame (justified) before him in love a And all of this 
to the,; "praise of the glory of his grace" which 
makes us. acceptable in the ."beloved" (family). 

As in Romans. 8, the subjects in Ephesians one are 
saved and beloved children. of God. The lost or repro- 
bate are not under consideration in these texts, but 
it is a tremendous encourgaement arid incentive and 
assurance, to the.. saved, of the predetermined purpose 
of their creation, of their high calling, of .the match- 
less love and influence, and. the mighty power and abil- 
ity of our Creator to accomplish in his children that 
which he intended, and purposed before the world was 5 
which most probably was, the motivating reason for the 

It tells us whose the program is, where it. originat- 
ed, the motives on which it rests, the purpose for ... ' 
which we were created, what the conditions are and the. 
mighty power and enabling means to. accomplish; 

But we might still be wondering^ Vftiat about. .the . 
lost souls who are not included in this salvation?; :.; ; .; 
They are. not .under consideration in these .texts. But •-: :; 
there are many other places in the gospel of our Lord 
Jesus Christ, and the epistles of the beloved apostles 
Paxil, '.Peter, James and John and Jude, which tell of the 
awful tragedies of the lost; which graciously and ; >. . 
ceaselessly warn sinners to flee the wrath to come. . , 
„. "For the Son of man is come to seek and to save.. .... 

that which was lost." . . --■,* ■::■■. 

"For God so loved the world, that he . gav^ his only .■ 
begotten Son, that whosoever believe th in him should. 
not perish, but have everlasting life. —D.F.W* 


-• - In Two Parts 

.; ... PART^I 

The child of God is to be separate from this world 
system. "Love not the world; neither the things that 
are in the world. r 'I£ any man love the world, the love 
of the Father lis not in him. For all. that is' In the 
world/ the^lust of the flesh, and the" lust of the eyes, 
and the pridfe r of life*, is' not of the Father, but is of 
the world;' Arid 1 the' w6rld* passeth away, and-the ! ltist ; 
thereof T but he ^bat'doetii the will of God abid£th for 
ever «£ i?J^hh ; 2:15-1?. * V;; ;- * " ; r ' ' ' 

Tihe' Bible teach e ; s" separation from the world, -separa- 
tion frbm thkt'Wfrble' political, commercial, and ecfclesi- 
asticalisys'tem that is trying to make itself- happy with- 
"out Goci # The* : averag<£ person works for this life only: 
"h^prepkrpftoT this life only: he lives for this life 
6t&f 9 "Tftir klms and ambitions of the average unsaved 
person tenter around the brief time he spends in this 
Tife; oi His desire is' to acquire some' property,- to make 
a nam.e for. himself, and to satisfy his physical appe- 
tites^ ; A : -scientist, when asked the' question n Bo you 
believe in a future life beyond the grave? 11 , said, . 
"To tell the truth, I've been so occupied with making 
myself happy in this' life that I have not even had ".time 
to think* "ibiftiif-a £ yfcy^fl£Ep.* That is the philosophy 
of this world-system -from which the child of God is to 
separate. The ■Scriptures are clear on this teaching, 
tou don 1 1 need : a : college : degree to 'understand them. 
The' whble 'tfenor' of the Bible, from beginning to end, 
indicates that; the' people of God are ttf be separate 
from the pride : in : d vanity and extravagance of this 
world-system. And we are- riot only to be separated from 
the-wb^ld, but dedic ated" and consecrated and devoted 
to the service of God. 

-■ We Want; to consider *the'- Bible background for this 
subject, iand then.-.we'.will "discuss some' of the more- 
practical* detail^. r In' addition to 1 John 2:l£-17 * % * 


(quoted above), the Word of the Lord says: Leviticus 
20: 2U, tl I am the Lord your God, which have separated 
you from other people." Romans 12:1-2, "I beseech you 
therefore brethren, by the mercies of God, that ye pre- 
sent your bodies a -living sacrifice, holy, acceptable 
unto God, which is your reasonable service, And be not 
conformed to this world: but be ye transformed by the 
renewing of your mind, that ye may prove . what is that 
good, and acceptable, and perfect, will of God." . 

To "conform 1 * means "to be in harmony with" or, "to . 
pattern after" or "do not be in harmony .with" this : . 
world-system. II Corinthians 6:17 ""Wherefore- come out 
from among them, and be ye separate, saith the Lord, 
and touch not the unclean thing: and I will receive 
you*" James k»k "Ye adulterers and adulteresses, know 
ye not that the friendship of the world is enmity with 
God 1 "Whosoever therefore a friend of the world 
Is the enemy of God." Now that is pretty plain, lan- 
guage, is It not? Those are God's words! Talk about 
a worldly Christian— there is no such thing. A person 
might be worldly, but then ha f s not Christian. lou 
may as well talk about a heavenly devil as to talk 
about a worldly Christian! Whosoever therefore will 
be a friend of the world Is the enemy, of God. 

II Timothy 3:1-5 "This know also, that in the last 
days perilous times shall come. For men shall be 
lovers of their own selves. . .having a form of godli- 
ness, but denying the power thereof: from such turn *■..- 
away." Paul could have advised Timothy to be a, good 
mixer and to teach his hearers to play ball with the.:', 
apostates of the day, but instead, he said, \ "from such 
turn away." People today seem to have the idea. that 
we must mingle with and become like the world in order 
to win them and yet when a man falls into a .deep pit, 
■ no-one ever dreams of jumping down into the well' (along- 
side him), to" get him out! Instead, he stays way up at 
the top, a*id from there lets down a ladder .of rope, 
and lifts him up. , -•(: : 

You believe God l s physical laws of separation.- Mien 
a quart of milk begins to sour, what do you do?. 

2& , - -THE - PILGRIM.: 

with-' j ai -quart ;o£^>sw6et milk so that both : will- be godd?, 
Noi- v lou set it;. aside.. instil it becomes altogether . ; scnr # 
You separate: the shad from the good* A:; man has a sore 
•lag.. Gangrene os ets in*;- What do they do? Cut it -off] 
Thojtj -separate-, the badrfrom the -good. God^has :always • 
been :a;God <?f -separation, •• He ^separated light, from 
darkness^, good ..from evil, : the sheep: .from 'the goats, -v 
the. wheat j from.- the tares , the. wise 'from the Jfoolishj-: 
and He r expects the. Christian to. b§ separated from .this 
world system; ; ■ '■ _ ■* : ' '" r^.' 

But. yotUsay, "How can.;!, have.. a .good time, if ir follow 
this old-fashioned' view 'of separation?" Listen friend, 
yoif.dp;n T t know ; what a good time re ally, is "until you 
have -de^diQated your life -completely to God.: There is 
a-eieep, satisfaction and joy that comes from. knowing- • 
yovr; sinsj are^forgiven, . and that you are abiding .'in ; 
..the; perfect will .of God. .., But you say, "Everybody is- 
doing it. 4 - 1 By that you mean of course that the major- 
ity of people .are smoking and dancing and attending the 
movies, , .etc ^ : : 

The most .tragic statement in the Bible is found in 
Matthew. 7 = 13, -lit •- "Enter ye in at the strait gate: for 
wide is the. gate, ^and broad is the way, that leadeth 
to destruction, and many there be which go in thereat: 
Because: strait is the gate,, and narrow -is the way, 
which :jte adeftfa- unto life ^ and few there be that find it." 
The Bible.- says, that ;-many (literally, "the majority") .. 
will follow >the broad road that leads to destruction-. 
The -majority.. of men and women are going to .die and 
spend eternity in Hell fire, and if, you follow the * .' 
cypwdj- yQU ! i:e , going to go there tqo. • 11 

.We; have seen that the teaching of the Bible concern- 
ing £he Christian and his relation to the world is that 
of s-eparation, arid now we want to -consider some practi- 
cal '.applications of this much neglected Bible teaching. 
Worldliness -involvies, more than dressing like the. world 
and enjoying the entertainment of the world. Strife 
and worry are worldly attitudes. The worldly, unsaved 
^^son m jiffap^es^-!s^j$ difficulties- come .-his/ way. One who 
is sensitive .and. ..easily , off ended is.- worldly in ..atti- 
tude. But in this particular message, we want to dis- 


cuss two neglected truths, the Christian and worldly- 
dress, and, the Christian and worldly amusements. 

How should the Christian dress? Is there any pres- 
cribed way for the child of God to adorn his body? If 
we approach the New Testament with the idea that we 
are going to find in it a set of dress regulations, 
with the material and the pattern all described, we are 
bound for disappointment* It is not 'there.- The Bible 
lays down great principles on this matter of dress, 
just as it does in many other areas of our Christian 
life. For example j the Bible does not specifically 
say that I must stop at a stop sign* Is it wrong not 
to stop then? And the answer is "Yes, it is wrong not 
only because I might get caught, but also because there 
is a principle in the Bible which says that we should 
obey the higher powers, those who rule over us. And 
they say we shall stop, and therefore in ; - obedience to 
this divine principle in the Bible, I stop* And just 
so the Word of God does not specifically tell- what 
color clothes to wear, or how long the dress should be, 
or of what particular material our -clothing should be 
made— but the Bible principle Is found in God's Word; 

"In like manner also, that women adorn themselves 
in modest apparel, with sharaefacedness and sobriety; 
not with braided hair, or gold, or pearls, or costly 
array; but (which becometh women professing godliness) 
with good works 11 , I Timothy 2:9 > 10. "Whose adorning 
let it not be that outward adorning of plaiting the 
hair, and of wearing of gold, or of putting on apparel; 
but let it be the hidden man of the heart, in that 
which is not corruptible, even the ornament of a meek 
and quiet spirit, which is in the sight of God of 
great price 11 I Peter 3*3*Iu Those are not the words of 
some fanatical narrow-minded preacher. Those are God f s 
words. And If such are the standards for the Christian 
woman how much more should they be the standards for 
the Christian man, who is to be the head of the woman. 

According to the principle just established, the 
Christian should not wear gold for the sake of decora- 
ting his body, And yet there is enough gold in bur 

churches Wmake~ eoU&tless ( nvmtegxt$\M "gol&eA ; :calve-s|, ■,-■., 
If all the ■"tfihjjer-. rings, -ear ringay^weddlng bands, and 
dthejfr pieces^bf* Jewelry. 'C&'splaye.d oxi ; the- body for- worl- 
dly pride, were'lrielted together.,. .at would be easy to -,. 
make^niMbters-^f claVes -like the Israelites made- while' 
caiape : d : ^t the foot of Mt. Sinai I ' Bob- you say, »Gan*t ■ 

-I-k^ep >jon wearing J jewelry and still be a Christian?" . 
Aftd I would iifce to give the anawer .by asking another.-; 
question: n Gan you be <a Christina :m$ willfully -disobey 
the : Word 'of God ! ? h Gertainly not/^and no person who i^ 
painted : like an Easter ■-•egg ; and decorated like a Christ- 
mas tree "Should --ever be bras en enough to. call himself 
Ghristiahi" ■' "' * * "" •■-. " ' ■■■ '■ ■ 

;; "' 'According to -the" principle Jupt established from 
God's -Wordy dress^s^that arelshort, tight-fitting, thin, 
lofa-riecked, sleeveless^' ana" .expensive-* are a disgrace., 
fdr any Christian woman: to wear,, y Low necks > tight . . ?; : 
d&Bsheh'i -bar q -arms, - painted faces-, are-..-the ; .* order pf-. the 
day, : ' "But God ; slays/ - tt Iir>like manner ,also, -that "women . 

xadorn themsMves^ in modest apparpl..... .Jiot with. ♦*>♦;. 

g®ldjl;®r pe&£lTkl"?.-bto costly". array. u -rGo : &- doesn't expect 
y&iir 'clothes to look like -the front cover of t&e latest 
fashion magaziMel- ■ '.' . *u;/\. --■ ■■ ; % rn:.;; 

Why must you follow the fashions of. the- ciay? .Supp- 
ose you -are peculiar, -what of it 2. It would-: be a'.th.GUr 
sand times better to retain your modesty. and to please 
God, than to adopt a manner of : dress that borders on : 
the immoral I There must be a .dividing, line between r 

;; the Christian and the world. The born-again womaji 
wears modest apparel and/ long veiled hair. The belief 
ving man may be non-conformed, in the American society 
by not wearing the tie (a cloth necklace), by wearing 

"•the "plain" Coat, or by -wearing, the beard. 

<?.*•:-: You say, onecis going- to tell me what kind 

wo£ clothes to wear." That is j a silly statement po make. 
Every one of -us (consciously or unconsciously) , dresses 
according to someon's pattern.- lou .either get your 
pattern of dress from the Word of God, as understood 
by godly men and women', or you- get it from the world 
and worldly-minded people. .Whatever ,fasjaion- decrees, 
no matter how ridiculous or how immodest it is, that's 


the goddess that many of you are worshipping, and this 
world is telling you what to weari Don ! t say, I! No one 
is going to tell me what kind of clothes to wear. 11 
Someone is telling you, never forget that! 

NEXT: The Christian and Worldly Amusements, 


By L, I, Moss 

While Christmas is past, if God permits, there will, 
be another season they call Christmas, But oh, how 
little honor is shown our dear Saviour, It has become 
the greatest time for merchants of the world to make m 
money. The money spent for decorations, not to honor 
Christ, but to make a worldly* display. The Christmas 
tree is an abomination to God, 

The giving of gifts, or exchanging gifts is no honor 
to Christ, I do not say a Christian can not give a 
loved one a present in respect to the loved ones, but 
do it at some other time and not as a Christmas gift. 
These days too many high priced toys are given to chil- 
dren too. 

School children, employees, and others draw names 
and exchange gifts. Some worldly taught child gets a 
gift for one of our children so unbecoming a Christian 
can not approve it, yes and adults do too, let parents 
will let their children keep such gifts and adults will 
keep gifts they know they should not wear, or even poss- 
ess, as they are afraid of offending the giver, but never 
think about offending Christ. Would it not be more 
honpr to Christ to keep ourselves and our children un- 
spotted from these worldly activities? The only honor 
is bestowed on the giver. 

The Christmas programs are a moc'kery, worldly amuse- . 
ments, entertainments to satisfy the lust of the flesh, 
no honor to Christ, How terrible the idea of Santa 
Glaus. Yet many professing people teach their children 
such things. Cards and other Christmas mail have become 
a great burden to the mail system. 

— Bradford, Ohio 



Many car accidents happen because a car unexpectedly 
and suddenly changes direction-* from one- line of -traf- 
fic into another, into or out of a side road or lane. 
And so we are often warned to turn slowly, with caution* 
Changes of direction are dangerous. 

Now changes of direction are sometimes necessary. 
It is not a bad thing to turn to the left, or to the 
right , unless such turns are specifically prohibited • 
at certain places. In social and religious matters, 
most of us are Inclined to be intolerant of changes. 
We like to go straight- ahead. Turning involves deci- 
sion and careful Consideration. We feel safer follow- 
ing our noses, looking neither to right or left. 

Some of us, on the other hand, become impatient when 
needed changes come slowly. We see the necessity for- 
a change of direction, but our toothers do not. So we 
need to reason ana beg, to pray and wait. This waiting 
may be for years, even from one generation to another.- 
Some have not the patience to wait. And so again and 
again we have those breaks which have plagued our 
history. Churches are divided, communities are split, 
or some leave the church to seek their desired changes 
in another brotherhood* 

Let us admit that some changes have come too slowly. 
Arid yet much good 1 can come from hesitancy to change. 
Our church life gains stability from the tendency to ■ 
continue in the same direction. If to change were as 
easy as to' go straight ahead, we could hardly recognize 
otirselves from day to' day. We would be cut loose from 
all historical moorings. Our directions would be deter- 
mined by the winds of the day. Church-wide unity 
would disappear, for our congregations would be going 
all directions at once, It Is really fearful to con- 
template what would happen if there were no resistance 
to change. 

When changes are made slowly there is time to con^.l 
sider them adequately. What are the pro f s and con's? 
"What light does history shed on the wisdom of the pro- 


posed change? Projected down the years, what will be 
its effects? Is the proposed change the right one to 
accomplish the desired end, or does, the amendment it- 
self require amendment? And most important-off all, 
time is needed to study carefully the relevant teach- 
ings of God's Ward, Any move is fatal that is contr- 
ary to the divine will. Me must be sure we are right 
before we turn. 

Making changes slowly gives us an opportunity to 
take the whole brotherhood along. And this is very 
important in. any .group action. Especially in the,_ 
Christian Church there should be no enforcement of the 
will of one against the will of another. Or as little 
of that as possible. It is a blessed thing when the 
yiole church can move together. That is not often 
possible when a change is first proposed. But discuss- 
ion and time for thinking and praying often make it 
possible to arrive at unanimous action. Even if there 
are some who are . still unconvinced ' and uncertain, they 
may, after the vote candies against them, move to make 
the action unanimous. 

Some change, it seems, is necessary. We cannot 
live in a changing world without adapting in some way 
to its changes. These adaptations not only make our 
continued life possible; they may make it better arid 
more effective. Eternal truth is not altered hy,o%; 
changes. It has been abundantly demonstrated that the 
Gospel lives on and redeems men from sin i n a great 
variety of circumstances. We used to preach the Gospel 
in our churches with our horses tied in long rows of 
sheds outside. Now for the most part the sheds are 
gone, and when we build new- churches we plan for ade- 
quate parking space for our cars. This change has 
probably not diminished the force of the Gospel w;e 
preach. - 

We need not fear changes. But we do need to be con- 
cerned that the right changes are made, and that they 
are made wisely. Certainly they should be made caut- 
iously; usually they should be made slowly. " They must 
be made in the perspective of our past and our desired 
future la all our rhanees we must remember that we 


are under the eyes of a God who never changes, 

—Gospel Herald, 1957. 

"But when they believed Philip preaching the things 
concerning the kingdom of God and the name of the Lord 
Jesus Christ, they were baptized, both men and women, 11 

The dispersion which followed the fiery persecution 
of the saints at Jerusalem was productive of good. 
The scattered apostles, and the overseers of the dea- 
cons as well, of whom Philip named in the text was one, 
preached wherever they went, and many believed. The 
very steps taken by the enemies of the cross to put an 
end to its power "turned out unto the furtherance of 
the gospel, 11 In this we can see the overruling hand 
of Providence, 

There is one point in this line of thought which I 
desire to make specially prominent. This point is the' 
readiness with which believers in that day submitted' 
to the ordinance of baptism, and the consequences which 
were almost store to follow. The duty of being immersed 
seems to have pressed itself upon their hearts, and 
nothing short of obedience to this command could give 
their consciences rest. But how-is it now!' Error has . 
done so much to rob this impressive ordinance of its 
beauty and significance that many seem indifferent to 
its claims, or ignore it entirely. 

Thousands professing faith in Christ at the present 
day go away from the revival singing: 

"Nothing, either great or small; 

Nothing have I now to do: 
Jesus died and paid it all, 
Long time ago," 

This would surely be getting salvation at a cheap 
rate. There is in this no "trial of faith, more pre- 
cious than gold," no "cleansing of the flesh and spir- 
it, perfecting holiness in the fear of the Lord." 'This 
means receiving the crown without bearing the cross. 
But the early Christians were never soothed with such 
sedatives. On the contrary, they were admonished to 

— ■— ■■- • ••■ THE - ■•-■PILSRIM ■ . 3$.^ -. . 

count the cost. Some of the items- in this cost were 
MENTS, DEATH. They were not taught to regard the 
chuE.cbV-as ^a cradle in ^which their spiritual Infancy was 
to .be.'rocked,. but as" being a camp for soldiers, with 
stout ;hearts .and strong, sinex^rs, ready to do battle for 
the lord. They were therefore exhorted to put on the 
whole armor of God; and their, baptismal yow was the act 
of putting this armor on publicly, and their enrollment 
in the Lord's host, prepared for the great "conflict. 
They were expected from that "hour forth to "fight the 
good fight of faith," and the battle hymn that flowed 
out of the heart of every baptized believer of that day 
was, in spirit if not in form," the same that some of 
us are still ready to sing: ., , .//r ..' - 

"Sure I must fight, 'If.,! wouldoreignj '! ; v:: •■';' 
Increase my co.urage,.. Lord: ■ 

I'll bear the cross', endure the pain, ; ' 
Supported by thy Word.'".. 
.. I .would rejoice if I could here, this night, be. the 
means of melting the Ice that bindC'the "hearts of some 
halfway believers, and ±£ the angel would . trouble the 
. sluggish r ;pool in others." May God help you, friends, 
to. -feel a sense* of your duty, and, like these honest 
Samaritans "named in the text, . "believe the things spoken 
-concerning the Kingdom of God 'and the name of Jesus 
Christ, and be baptized, both men and women. 1 * 

—Life and Labors of Elder John Kline, ,l8>lu * 

. . Of many things my met her did 

. ~. '• I'd often question why* 

Then she would turn and- look at me- 

ind with a smile reply, ... , , '*".- 

W I have a reason*" 

* We're all small children' in God's sight| . 
We question, but we know He's right 
ind has a reason* 

: We'll never understand it all, 

Why ills sometimes to us befall, 
But there's a reason 

— J.G. Hootman, Modesto, Calif* 



The word "faith" is one of the most important in- 
the language of mankind. It is rather easy f or one to 
think of faith as merely hoping, with enthusiasm, that 
something we desire may come to pass with certainty. 
But. genuine faith is based upon facts which .are proved 
every minute of every day. There is no speculation or 
doubt concerned with valid faith. It is. something which 
is factual. It is a "plain, unimpeachable knowledge of 
foreordained reality. And faith is the primary factor 
implementing. all Christian beliefs, and practices. 

Reasoning has no part on the makeup. of faith. And 
here is where many Christians ; make a mistake . They do 
not .realize that they can reason themselves away from 
real faith 1 We do not become true followers of Jesus 
by any method of reasoning, although the Gospel will 
stand the test of any degree of reasoning because it is 
Reason Itself. We walk only by faith. There is no 
element of - trial or error connected with it. It is the 
result of a full knowledge of God, of the acceptance 
,q£ Christy ,^p4 His ; a^Q^ement aiid love, and the conctous 
indwelling. of the Holy Spirit. 

Faith is like steel. Its strength is measured by 
fire and it Is born of fire. All of the faith elements 
may be present, but they must be proved by fire. As 
we. read, of the great characters in the Bible, we know 
that : their faith became fully matured through tests by 
fire* Faith Is born of fire and it must be tested by 
fire. After the firy trial has subsided and anbes 
remain, faith emerges through the still live coals of 
experience and truth. If it does not manifest itself 
thus, It is dead. ' 'Faith is like the imaginary phoenix 
bird. It will survive the fire to prove itself. Until 
the firy test, faith ! s ^depths is : an unknown quantity. 
From the days of Noah until the present day, God has 
seen to -it that the faith of ! the faithful is purified 
through fire. r!: , .* 

There are enough illustrations, of the truth of faith 
in the Bible to conviiice the' most skeptical person and 
the most 'shallow so-called Christian whose belief is 

■THE ■-■ PILGRIM , 37 

but a reed shaking, in the, wind. As we read of Abraham, 
we can readily understand why he was rightly called 
the father of tbfe faithful. His trial was outstanding 
and offers a constant challenge to us, Peter rightly 

said that the trial of our faith Is more precious to 
God than go-Id. It is in this trial that God gets 
right down to "where we live" and tests us in the only 
way wes can 'prove ourselves. Arid constant tests of 
faith must be 1 seen in the light of reaffirmations of 
it and retention- of -it, 

"■ Faith, in- the turmoil and troubles of this dis- 
organized world, is. like a lamp burning in the recess 
of a deep, 1 dark cave.* Out of the : ashes and embers of 
sin, tribulations, ' vexations, temptations, and- sorrows, 
faith finds' a rich soil' in which it implants itself 
and grows. Born of such conditions,- it is a- live,' 
throbbing power that transcends all other elements 8 in' 
human life. It is living ' proof - of the living God J 
The.. -warmth of His presence is felt. - ■■• •'■ '*'■-"■ 

It. was Mandevllle who said: "Ye children .of -..promise, 
who are awaiting your call to glory, take possession 
of the inheritance that now is yours, ' Ey faith take 
the promises. Live upon them, not upon^emptions. 
Remember, feeling is not faith. Faith grasps and./ 
clings to the promises.:.. Faith says, *I am certain, 1 
not because feeling testifies to it, but. because God 
says it." 

Our apostolic heritage and power from on High must 
be implemented by our faith. And when faith has been 
tried, tempered, and proved by fire, we know we have 
the promises and have no hesitancy in boldly approach- 
ing- the throne, of God with pur petitions and need for 
direction. ...Faith through Christ, fed by. the Holy 
Spirit, shines with the. beauty of holiness and in the 
driving power of Pentecost in all its majesty, ( No 
matter how great the fire, faith always rises from' the 
ashes > carrying live, hot coals with it to burn out 
carnality and provide power for firy testimony. 
Residue from ashes is .the most Valuable part of the 
results of the fire,— Gospel Herald, '1957 




the pity of it, that so many of the Lord's people 
are stone blind to the perils of the hour, failing utter- 
ly to see that the same serpent, who wrought in Eden, 
and sought to disrupt the apostolic church, and so pre- 
vent the gospel, that if God had not put His Spirit in 
men like . Paul - and Peter, who stood like rocks against 
the tide that surged against theay it would have failed 
utterly. . the. pity of it; that God's own people do 
not see that we are facing a thing as black as Luther 
faced in the days , of the Reformation. ' It is the same 
thing that Luther fought against. The people of God 
ought to understand that the just shall live by faith, 
that we- shall have no fellowship with any other gospel 
than' that. : What a' blessing, then, it Is to be free in 

He Is no free man, or person, when he desires that 
-which is forbidden. — Selected by Mary Yost, Camden, Ind, 


The.Salida congregation has selected April ..28-29. 
1 ,fo ; r the date of their Spring Lovef east j the Lord" 
willing* The usual invitation is. extended to. 
members and friends to attend. 


- - We. .thank, all of our subscribers who have been so '. 
prompt in -renewing their subscriptions. A large number 
of our subscriptions are dated fron Jan. 1st, and a 
self addressed envelope and coupon was included In the 

Jan., number of those due at that '\ time. 

. Although we make special effort tb post your subscrip- 
tion Immediately upon receipt it is .possible that some 
error might ';' occur occasionally. 'If you have -sent your 
subscription, and it Is not recognized -by : a change of 
the expiration date with your name and address on the 
mailing envelope,, please notify -us so - : we can make, the 
necessary correction. — Editor 




CONSTITUTION OF THE .CHUHCH. We have already descri- 
bed the free and independent constitution of the, primi- 
tive Church; the Bishops, and teachers were .chosen by . 
the clergy-. and people; the Bishop managed the ecclesia- 
stical; affairs of his diocese j in council with the Pre's- 
byters-, and 'with a due regard to the suffrages of the 
whole assembly of the people, ' Again, the great eccle- 
siastical divisions of the empire appear from the ear- 
liest period naturally to -have followed the political; 
and.otbus for the regulation of matters relating to the 
interests ..of a whole Province , whether they were relig- 
ious, controversies, or the forms and rites of divine . : 
service, or other things of like moment, the Bishops ■ 
of the Province assembled in council, and deliberated - 
and legislated. , .-,,.. 

We have also remarked, that during the course of-.ilje 
third century this constitution was so far changed, .: that 
the. episcopal authority w as somewhat advanced, at. the; 
expense of that of the inferior ministers and the people. 
But in all other respects the government of the Church 
remained in reality the same, and perhaps even in this 
respect , it was apparently so; for the forms of the less- 
er or diocesan councils were still preserved, though 
the relative influence of the three parties composing 
them had undergone a change. . ,">..-•; 

And here it, will be proper to examine how far those 
are correct who consider the Church at that period, as 
a separate Republic or Body-politic distinguished from 
the empire. In the first place— the synods which we 
have mentioned, local as well as provincial, assumed 
the office and power to arrange ecclesiastical affairs, 
and to punish ecclesiastical offences. But neither was 
their power acknowledged by the civil Government, nor 
were their awards or censures .enforced by it. Again, 1 . 


the Bishop j through an authority which professed to be 
derived from Scripture, and which may certainly be tra- 
ced to the earliest age 5 exerted a kind of mediative 
interference throughout his diocese, in the civil dis- 
putes of the Christians, to which they very frequently 
appealed, and admitted his decisions as conclusive ; 
but no such jurisdiction was recognised by the Govern- 
ment, nor were any such decisions legally valid* More- 
over some of the Churches had., be come possessed, as cor- 
porate bodies, of considerable property in land or 
buildings purchased from. the. common fund, and applied 
to the purposes of the society;,- but the Government 
never formally, acknowledged the. Legality of those acqui- 
sitions, and availed- itself ^ as-we have already seen, 
of the first pretext to confiscate them. 

, It is in this condition of ecclesiastical affairs, 
that we may discover perhaps the earliest vestige of • 
the distinction^ which will hereafter become so famil- 
iar to us, between spiritual and temporal power— though 
in the .present indefinite shape and imperfect develop- 
ment of the former, we, can scarcely trace any intimaV: 
tion of its future proportions and magnitude. We per- 
ceive also, qn how strange and irregular a foundation 
the .security of the early church was extablished— in 
fact, to a" statesman of those days, before the force of 
religious union and the intensity of religious attach- 
"ment were generally known and understood, the society 
or cbirMunion which rested not on a political basis, 
would naturally appear to possess no principle of stab- 
ility* "To the eye of a Pagan its strength was imper- 
ceptible, as the elements which composed it were con- 
cealed from him; and it was this circumstance which 
encouraged Diocletian to an aggression, of which the 
barbarity indeed shocked, him but of which he never, 
perhaps, doubted. the success,, since the power which 
resisted/ it was unseen and. incomprehensible, >n the 
mean time,, the public discipline, which had been made 
neces-sary by'the neglect of the, civil power, was cemen- 
ted arid fortified by its opposition; and the private 
sincerity of belief , which could not be understood by 
a pagan,; because Paganism had nothing to do with Truth, 


was animated into contumacy by the sense of injustice 
and injury, . ~ 

It is even probable , that the union of the scattered 
Churches was facilitated by the increase of- the episco- 
pal authority in each; for they thus" acquired that de- 
cision and steadiness of continuous exertion^ which 
marks individual superintendence, and-whi-ch. would scar- 
cely have been so constant and uniform had the -govern- 
ment of the, dioceses retained, in its utmost, strictness, 
its original popular character. The power of the Bish- 
ops made them formidable only to the persecutory their 
interests demanded their union and their union was then 
the only security for that of the whole' Church, and 
thereby (without the direct interposition of Providence) 
for its actual -preservation. 

To us, indeed, it seems nearly certain, that these 
powerful. but latent principles of ecclesiastical, stabi- 
lity, which repelled- the, assault of Diocletian, would 
haVe preserved, the, Chruch through a much severer trial, ;: 
if the genius -of Cons tan fame" had not discovered Its -. - 
real strength, and cojurted its friendship and alliance. 
It is true, th,at in becoming; acquainted with its stren- 
gth, he also disco% r ered its virtues; in the excellence - f 
of the Christian system he perceived a. gr eat : . omen:- of 
its perpetuity— he saw too, that, • as ar;4le"for civilis- 
ed society, It was more efficient, than -any human law, ; 
because more powerful in its motives to obedience* and 
perhaps he remarked also, that the energy of Christians ' 
had hitherto been confined ( to- submission and endurance— 
to unoffending, unresisting perseverance— and this out- 
ward' -display of loyalty might lead him,., to overlook that 
free spirit, which pervaded both the., principles of the "^ 
religion and the government of the. Church/- and which In'i 
later ages was so commonly found in opposition to despo- 
tic. . ' 

Constantine admired the morality of the Christians, 
he loved their submission to arbitrary power, and he ' .." 
respected that. internal and advancing vigor, which had ['".. 
triumphed over so manf persecutors. ■ These j we 'doubt"' 
not,, were the motives, which induced him to seek the 
alliance of the Church, and to confer on it advantages, 

hg ■ ■ - THE ■■ PILGRIM 

not more substantial, perhaps, than those which he re- 
, received 

We are disposed to divide the ecclesiastical life 
of Constantine into three periods* In the first of 
these he confined himself, at least ostensibly, to the 
impartial "toleration of all religions, though he legal- 
ly established that of the Christians, This extends 
from the .Edict of Milan to the council of Nice in the 
year 32K*- ...His next occupation was to define the doc- 
trines- ,^nd, "thus to preserve the unity of the Church, 
Tflhich.he had established. It was not till the third 
and latest period of his life, that he attacked ,the 
superstition of .his forefathers, by edicts directly 
levelled against Paganism. The Arian controversy and 
the overthrow of Paganism will form the subjects of 
separate chapters— at present we shall endeavor to 
point out the most important alterations introduced 
during this reign into the constitution of the Churchy, 
"and their immediate effects upon its ministers and 

member s«. — Waddington's History of The Ctorch 

♦ ■ 

; *S]p)I PETER (Continued from back page) 

comes again ... 

Peter said that he would lay down his life for Jesus^ 
and Jesus told him, ! *The cock will, not crow. till thou 
hast^denied me thrice J* And so it was a§ the Lord had 
said to hinu -He did deny Jesus three times, and the 
...cock: crew^ and Peter,, remembering what the -Lord had 
...said, went out and wept bitterly. 

In the acts of the apostles , Peter seems to be recog- 
nized as the leader of the apostles. It was 'he that 
preached on the -day of Pentecost, concerning the Lord*s 
promise to. send the Holy Ghost, and. said to those who 
cried out "Wiat shall we do?", "Repent, and be baptized 
every one of you. in the name of Jesus .Christ for the 
remission of sins, and ye shall receive the giit of 
the Holy Ghost c rr It is said that Peter felt unworthy 
to be put to death in the same manner as our Lord, afrid, 
on his request, was 'crucified with his head downward v" 

— Plilip Chambers, Modesto, Calif.' 



Is there any heart discouraged as it journeys 

on its way? 
; Does there seem to be more darkness than there 

is of sunny day? 
Onl it *s hard tc learn the lesson, as we pass 

- "- beneath the rod, . f> 

That the sunshine and the shadow serve alike 

the will of ..Godi • 

Bvrfc there 6omes a word of promise, like the ; . _■■: - 

promise 'in the bow— . 
That, however deep the waters,, they shall never 


When the flesh is worn and weary, and the spirit 

is depressed, 
And temptations sweep upon it like a storm 

. upon ocean's breast, 
There 1 s a haven ever open for the tempest driven 

There's a shelter for the tempted in the promise ; ;ii 

1 of the word; 
For the standard of the Spirit shall be raised : \ 
". against the foe, • ,'='■ 

And, however deep the". waters, they, shall never,--:.. 
■ I-.' .-' ' overflow*, ■ , , 

When a sorrow comes upon- you that no other soul. --.. 

' can share, . .. : ; 

And the burden seems too heavy for the human heart ' 

to bear, 
There- is one whose grace can comfort, when Ke takes 

--■''■-. up His abode* 
For the precious promise reaches to the depths '" 

of human woe, } 

That, however deep the waters, -they shall never 


When' the sands of life are ebbing, and I. hear the 

Jordan's shore,..'; 
Mien I see its waters rising, and I hear 
, billows roar, 
I will reach my hand" 'tc Jesus, in his bosom I 
■ • shall hide, - 
And 'twill only be a~ moment -till I reach the 

other side* 
It is then the fullest meaning of the promise 

I shall know— ' 
"When thou pass est through the waters, they 
shall never overflow. " 

,.,., : ,.;\ ].y. '. "*?.., v ' ; Isaiah43: 2".. 

Selected by Mary Hitch ^ Sonora, Calif, 



The Apostle Peter was the son of a man named Jona. 
He was a fisherman by trade . It seems as though Peter 
and his brother Andrew were partners of John and James, 
the sons of Zebedee, in the fishing business* They 
also were disciples of John the Baptist. 

Jesus said to Peter, "Thou art Simon, the son of 
Jona. Thou shalt be called Cephas (meaning a stone). 
Then at a later time our Lord asked Peter, "Wiorn say 
ye that I am? rl Peter said, "Thou art the Christ, the 
Son of the living God.' 1 Jesus said unto him, "Thou 
art Peter, and upon this rock I will build my church." 

It certainly would seem that Peter, in his confess- 
ion that Jesus Christ was the Son of God showed his 
wonderful devotion to our Lord, for there was no hesi- 
tation in his answer to Jesus ' question. Ha just said 
plainly Thou art the Christ, the Bon of the living God." 
Jesus said to Peter, "Flesh and blood hath not revealed 
it unto .thee, but my Father which is in heaven." 

It certainly would be wonderful if we as Christians 
who have made our confession that Jesus is the Son of 
God, and that he brought from, heaven a saving gospel, 
could show more of this wonderful energy and zeal to 
the furthering of our Lord's work, /as did Peter. 

At the Lord's supper, when the- Lord began to wash 
the disciples ' feet, - Peter said, "Thou shalt never 
wash my feet." Our Lord &aid'to Peter, "If^I.wash thee 
not j thou hast no part with me. 11 Peter said, "Not my 
feet only, but also my hands and my head "- The Lord 
went on to tell us 'that we . ought to = wash one another's 
feet, for he said, "I have given you- an example, that 
ye should do as J have done to you. " 

It seems that many" churches today, no longer prac- 
tice the ordinance of .feet-washing, but our 'Lord ex- 
pressed His will when he : said,; "If I your Lord .and 
fester have washed your feet _., ye ought also to wash 
one another's f$et # ." Again he said, "If ye love me, 
keep my commandments." John "llj.ilf> • I feel that our 
Lord will find some keeping this commandment when he 
-(Continued on page 20) 



"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


"Who are these in bright array 

This innumerable throng 
Round the Alter, night and* j day, 

Tuning their triumphant song? 
"Worthy is the Lamb^ once slain, 

Blessing, honour, glory, power; 
Wisdom, riches to obtain 

New dominion every hour. 

These through fiery trials trod; 

These from great affliction came, 
Now before the throne of God, 

Sealed in His eternal name, * . . 
Clad in raiment pure and white, : 

Victor palms in every hand; 
Through their great Redeemer's might, 

More than conqueror's they stand'/ 

Hunger, thirst, disease unknown,: -.$ 

On immortal fruits they feed; 
Them the Lamb amidst the throne,. 

Shall to living fountains lead; .* ,* 
Joy and gladness banish sighs; 

Perfect love dispels their fears.! 
And forever, from their eyes'" 

God shall wipe away their tears. 

—James Montgomery 1819 
Selected by J. I. Cover, Sonora, Calif. 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


This question is raised by the school of interpre- 
tation of the prophetic Scriptures now known as "Dis- 
pensationalism, " which was first introduced into 
Protestant Christianity about the middle of the nine- 
teenth century by an ex-clergyman of the Church of 
England JV N. Darby,, who was the founder of the Plymouth 
Brethren in Ehgla:M # , 

There is some variation in the accounts of diff enent 
authors tin the rise- and history of Dispensationalism 
as to the exact date : of its origin. But there is 
general agreement that it was unknown to the church 
in its present form, which includes the Pre -tribulation 
rapture of the church, until it was introduced by Darby. 

We are told that Darby first published his views in 
England sometime after 183G> and in ; Am€irica about 1359* 
where they found a strong advocate irr James H. Brooks, 
and were later popularised, by- the- Scofield Reference 
Bible. Other prominent names associated with the 
movement were: Nathaniel West, W # J.;,Erdman, A.J. Gordon, 
D. L. Moody, and^others. ~. . ...v 

Professor Albertus Pieters of Grand Rapids Mich. 

says that Darby taught that -i ■: , • v : 

The church, the Bride of Christy mast be limited to those 
true believers who live ^between the first and second comings 
of Christ* Old .Testament saints, and those saved during 
the period or periods after the Second advent, do not belong 
to it. With this Bride of Christ prophecy has nothing to do. 
It /is a "parenthesis" in history. Prophecy has to do only 
with the fortunes,. of Israel considered as a racial and 
national unit. Christ came and offered himself to the Jews 
as their kingy but since they re jected him, the offer to set 
up. . his kingdom .and become their king was withdrawn. It will 
be renewed and a cCTsrpted at "the time of the end* This is 
called t he "pc st pbned kingd dm the ory* During t hi s parent h— 
esis period, they say, Christ is not fulfilling prophecy, 
He is calling out a churoh from among the Gentiles . 


'We are further told that for Darby the church was 
strictly the "invisible church of the truly regenerate 
only; that he had little use for the outwardly organiz- 
ed church as historically manifested.. That n the impor- 
tant and distinctive contribution of Darby's dispeiasa- 
tionalism was that prophecy is silent concerning the 
church age." 

There were other dispensational views in the church 
before Darby r s, but his notions that the Old Testament 
prophecies were silent concerning the church age, that 
the church is unrelated to the Old Testament saints 
and promises concerning the kingdom, and, therefore^ 
interrupting prophecy, instead of fulfilling it, and 
that there -will be a secret pre -tribulation rapture. of 
the church seven years before the second coming "of : -:,. 
Christ, were intirely new and novel in; the eighteen • ■ 
hundred years of the history of the church when they 
were introduced by Darby. But these ideas have been 
vigorously propagated by a number of prominent liberal 
Fundamentalist churchmen and Bible institutes in Amer- 
ica, and greatly popularized by the Scof ield Reference 
Bible until many sincere .Christians of our generation 
accept them as Bible truths without question. 

Against this background of modern dispensationalism 
I have frequently been asked if the "Old Testament -.-; 
saints" will be a part of "the Bride of' Christ?" In a 
letter from a good brother, "Several years ago, the 
questions were asked: "Is there different degrees of 
heirship? Are the heirs and the Bride going to be the 
"same body? Who are the subjects of this kingdom? Does 
Matt. 2£:3U, r Come ye blessed 1 mean the heirs or the 
subjects? Are the grafted^in-again Israel going to be 
the Bride?" 

Although there are a number of inferences : in the 
New Testament that the "church" is the "Bride of Christ" 
(and I think it is generally conceeded by Bible students 
to be so), it will be necessary, in order to answer 
this question Biblically, to define the Church. 

There is only one passage in all the Bible which 
positively identifies the "Bride, 1>he Lamb f s wife." 
It is Rev. 21:9,10, where it is said, "And there came 

U8 /-;■ - ; ; : ---- *:* 'THE- TILGRBf 

uq^= me^pne^o^^ .-. * . ahct'talkfed.witli::-^ 

ra% : §ayi»g^ "fiq^hi^%, I' will igheW thee- thfe t>ride, 
the. -Lamias wife ft ^\ Arid lie shewed Me '-ghat great city, 
the^toiy Jfrxi^aT^m^ descending out of -'heaven "from God, . 
. . ." Verse'S of the "same? ShaptW r inf6rs the. s£me.£- : ;- 
and, cal la. -it J&f JJHew , Jerusalem. " # The component^.. and- ; . 
d^nsion? of thi| '%6ly; : Jerusalemy the- bride, the-.Lamb's 
wife, g^ela^^^tery^fbut^in tfie gates -'&nd foundations ^ 
of theJ,wa,llVpf^it, . ^e-fiames of the twelve tribes. &£ vxr 
Israel ivffldL the ^tweiire lipostles of the Lamb, : whickigtiows 
the" T^tecL rela^i^rtSJiJp of the Old ■ and -New Testament,,-,- 
peppl^^'Grod^ ~~"\ ■ "; " K " ;' ■•>' :: ■ . -. r -• ' 

Th^ q^eitibn kay now", be asked, if this' holy New 
Jerusalem ^pf Rev. 21:2^10^ : x& : the samr"^ii5?of the 
living fipd,~ ; the heavenly- Jerusalem* . .the General 
As^n^Iy:ahd Church of the firstborn": of :Heb. 12*22*22? 
If ,"jLtjthe : same "Jerusalem which as above . . . and: 
JS^joaoihef JSgT us all (Galv Iu26.)P? -" -Is, it the; same 
.Mcii#"* : wh^ "which 5 hath foundations, 

whqse buXl&er and Taakferfis God "(Hdto* IIjIO)?" Heb. 11: 
13-16 says, those heros' of faith, which, up to that 
point,, included". Abel, Enoch, and Noah, all died in 
faith, .having not received the promises (the things 
promised), but having seen them afar off , and were 
persuaded of 'them, • and embraced them, and confessed; - 
th^t; they were pilgrims and strangers on the earth. .■ . 
Rut how they desire a better country, that is, an 
^heavenly: wherefore God is- not ashamed to be called 
their ' God: for he hath prepared for them a city . " 
^ ,j We believe all these are descriptions' of the same 
""city of the living God" which is the "holy Jerusalem, 
the .Bride the Lamb's wife" of Rev. 21:9,10, and also 
j. th^ "general assembly and church of the firstborn, which 
>}/._are. written in heaver*," which is the church of Jesus 
"'Christ. In Eph. : 2: 20'* tbte "prophets" are also included 
in this building which grows into an ".holy the 
Lord."'" ; 

How : exclusive shall we be if Old Testament saints 
are" to be excluded from tHxs "Gity.'of God? Can we 
exclude Abraham the father of the faithful in whom the 
covenant and promise was made before of God in Christ 


Gal. 3:16,17? Can we exclude David, who was promised 
the eternal dynasty and kingdom (II Sam» 7:l6)? How 
about Anna and Simeon and Zaeharias and Elizabeth? 
And Moses and Elias, who were with Jesus in the mount 
of transfiguration, and had a keen interest in his. 
sacrificial death which he. was to accomplish at Jeru- 
salem?. "What is meant by Moses "Esteeming the reproach 
of Christ greater riches than the treasures in Egypt; 
f or he had respect unto the recompence of the reward?" 
Jesus said, "Abraham rejoiced to see my day, and he • 
saw it and was. glad." 

In view of these Scriptures, and others yejb to be 
cited, we do not believe the claim of dispensatlonallsm 
that the Church of Jesus Christ is unrelated to the 
Old Testament saints and promises can be sustained*.- ■ 

This idea seems to overlook the great cardinal 
doctrine of Christianity and the Church, as especially 
enunciated by the Apostle Paul, that FAITH is the re- 
lationship of the children of God to Him and ALL His 
promises, and not human geneology. This is proven In 
Heb*.-, 3:18,19 where he says, "And to whom sware he. that 
they should not enter into his rest, but to them that 
believed not? So we see that they could not enter in 
because of unbelief." The apostle Jude teaches the . .■ 
same in. verse 5. Therefore the apostle Paul teaches 
over and over in all his epistles, and especially In 
Ephesisans that the family of the faithful In all ages 
are united in one body in Jesus Christ, and are there 
by both the "seed of Abrahm" and children of God and 
heirs of the promises. 

Somehow the question, "Will the Old . Testament saints 
be a part of the Bride of Christ" dpes not seem proper- 
ly directed. It seems, in the light of the teaching 
of the apostle Paul, and other Mew Testament writers 
as well, that the question more ^roperly should be, 
"What relation do WE have to the Old Testament saints, 
and. what part do we have in their, promised blessings?" 
This is emphatically impressed in the apostle paul*s . 
epistle to the Galations (chap # 3:7-29): 

"Enow ye therefore that they which are of faith, the same 
are the children of Abrahapn. And the Scripture, foreseeing 
V Continued on page 66} 


' ■; r i ... 1too^^qheiSt'ians\ AFMID OF ;BEATH 

OnHHe ; rast' : day' o# : 'the lear -in I869f Robert .Browning 
was buried .in Westminster Abbey.- - The famous cathedral 
waW' crowded' td'--^h'6" doors"" with'" sorrowing people. Altho^ 
tigft ?l th£ f uner^^s'Sr^tsfe 6f " the Church of England was 
dignified' and ;akpressivey one worshiper, Burne- Jones, 
the renowned artist^ became increasingly restive and 
impatient. *■'< He was -waiting for', a note of triumph to be 
soimded. Afterwards he said that he kept longing for 
sopiedne/to appear in the chancel and wave. 'a brave ban- 
rter, or "f br one- of the '-choristers to mount the trifor- 
Ivffl and; blow a'- resounding blast on a trumpet. The note 
of 1Si0 : 'triimpet : , challenging, arresting, defiant, tri- 
umphant was what he wanted to hear. And why not? For 
tfhd -sLfriohg the 'British poets looked upon death with a ■' 
nibrfe fearless gaze than. Robert Browning? 

;: ; Ri^ht at this point^is one of • the major weaknesses 
iri. our Christian; witness today* Far too many Christians 
'are, afraid of "death.' They*are terrorized and- victimized 
by it. They lay hold upon every possible synonym .to 
avoid mentioning the- -word death. They meet bereavement 
not in the triuxaphant- : *spirit'of the Easter faith, but 
rather as though Jestis had never lived, as- though He 
had never ;died and risen again.- Why have we crowded 
our cemeteries : with broken columns, quenched torches, 
shattered, vases, 'sealed- xirns, and weeping willows? 
These- things are not the symbols of a living, victori- 
ous faith. They represent a pagan acceptance of the 
finality : of death. 

" r in the : 'latter half- of the 19th-century, when archae- 
ologists began 'excavating Italian cemeteries at Vol terra, 
Italy, and- at the 'site of ancient Roman towns near 
Perugia, Sir many tofnbstones they found seven letters— 
N.F.Fv N.S. ■ N".C. -They were puzzled as to their meaning 
until on certain tombstones they found the full inscrip- 
tion. 'These letters' stood' for 'an ancient proverb that 
had grown so fkmiliar that" the* Romans had ceased to 
write the wrds. out- in'; full. — This is how the Latin 


inscription read: "Non fui, fui non sum, non euro." 
When translated it reads: "I was nob; I was; I am not: 
I do not care." Think of one generation after another 
burying its dead— husbands and wives, mothers and fath- 
ers, brothers and sisters, and little children— in this 
mood of utter disillusionment and cynicism: n I was not; 
I was; I am not; I do not care." This is a creed, of 
course, but it is the creed of the spiritually weary, 
the disbelieving, the sordidly cynical. 

This, too, was the mood of much of the ancient world 
into which Christ came. It was a world without hope. 
Night had descended— a long, silent night relieved 
only by the trampling feet of those who stumbled in 
the dark . Into that world came Jesus Christ with a 
divine revelation that was destined to illumine the 
whole earth. It was a literal fulfillment of Zacharias 1 
remarkable prophecy: "The day spring from on high hath 
visited us, to give light to them that sit in darkness, 
and in the shadow of death." 

When Jesus preached to the multitude, in Galilee or 
addressed His disciples privately, He apoke as famili- 
arly of the life of the world to come as He might have 
spoken of neighboring Judea. On the night ox the. betra- 
yal, with the shadow of the cross darkening every hori- 
zon about the disciples, our Lord gave them a farewell 
message. He said: "Let not your heart be troubled, 
neither let it be afraid." 'While He was going to be 
parted from them for a while, death, He said, was just 
like passing from one home to another. "I will make 
ready for you, " He continued, "and when your place is 
prepared, I will come and receive you unto myself." 
Death means just a change of residence from the cramped 
quarters of earth to the Father's spacious home on high, 

Paul was not present when Jesus uttered these words, 
but he accepted them gratefully. When the shadows be- 
gan to gather around his own life, he wrote to his frie- 
nds in the Corinthian church: "If this earthly tent of 
mine is taken down, I shall receive a home from God, 
made by no human hands, eternal ^in the heavens." 

James Barrie, the brilliant and tender Scottish auth- 
or, tells us that he seldom took up his mother's Bible 


but that it opened of its own accord at the lUth chapter 
of John* That has been true of many another saint . 
That chapter has inspired and comforted souls in every 
generation of Christian history*- and brought light to 
those who were rearing the valley of the shadow of 

The shock of the arrest, trial, and crucifixion of 
Jesus was all the greater for His disciples because 
they had not understood the full, import of these words 
of the Master, They found it impossible to conceive 
that their mighty Friend could be overtaken by disaster 
and brutal death, that the forces of evil could win 
what seemed to be a final victory over Him. 

Oftentimes I have tried to picture in imagination 
the mood of the disciples .on the first Easter mornings 
The key to understanding it one may find in a museum ■ 
in Paris, where a notable painting by Eugene Burnand, 
a Swiss artist, is on exhibition. Copies of it have 
gone all around- the world. In the. painting we see Peter 
aM John on Easter morning racing for the empty tomb * in 
Joseph 1 s garden. Mary Magdalene had.^told the disciples 
that the tomb was empty, and that she had had a vision 
of the risen Lord, 

The two disciples are running at top speed, their 
bodies- bent forward in their eager haste. Their hair 
is blowing in the -wind, and their garments float behind 
them. The artist- concentrates' all his genius on the . . 
face of Peter.; His features are seamed with trouble 
and sorrow, and his eyes are sunken with much weeping. 
His countenance is channeled with lines of grief like 
bleak hillsides which have been torn with heavy rains. 
There is hope in his face, .but it is hope dimmed by 
fear and dread. He secretly fears that the report of 
the resurrection may be true, and he dreads the shame 
of meeting his risen Lord after his cowardly oaths and 
denials in the courtyard of Caiaphas. This was the Bipod 
of all the disciples. It was only by degrees that the 
sublime truth broke upon the benumbed minds of these men 
who had. followed Jesus. Slowly they awoke in a re-cre- 
ated world. 

Once again we are indebted to Luke for what is the 


most graphic story of o"ur LorcL*s appearance to His foll- 
owers after the resurrection. The Greek physician alone 
records the walk to Emmaus. It presents every element 
of the resurrection experience, 

Joseph Fort Newton calls this chapter in Luke the 
sublimest passage in the New Testament* There we see 
two disillusioned, bewildered followers of Christ con- 
versing dejectedly upon the highway that winds westward 
from Jerusalem. They say, "We had hoped that it was '.:' 
he that should redeem Israel. " A Stranger has joined 
them and their hearts burn within them as He opens to 
them the Scriptures and shows how the Old Testament . 
prophets and seers predicted the coming of a Redeemer. 
Their souls must have thrilled as He repeated the words 
of the prophet Isaiah: n He is despised and rejected of 
men; a man of sorrows, and acquainted with grief. . . 
But he was wounded for our transgressions, he. was brui- 
sed for our iniquities: the chastisement of our peace, 
was upon him; and with his stripes we are healed." 

Suddenly with divine illumination the stark tragedy 
of Calvary took on a new meaning. At last they under- 
stood what John the Baptist meant when, pointing to the 
Master by the Jordan, he said: "Behold the Lamb of God, 
which taketh away the sin of the world!" Having reach- 
ed their destination, they implored the Stranger to 
tarry with them, for the lengthening shadows betokened 
the close of -another day. 

As they sat at table for the evening meal, the Guest, 
this strange and wondrous Guest, forsook His role and 
became host to these men. He took bread and blessed it 
and brake it. What happened at this moment? Was it a 
characteristic gesture or movement of His head, a fami- 
liar word or look? Or did they for the first time catch 
a glimpse of those nail -pierced hands that broke the 
bread? In any case, suddenly they knew Him. "It is 
the. Master!" one of them cried. And instantly He vanis- 
hed from sight. 

The impact of these contacts with the risen Christ 
were sufficiently real to change the lives of these dis- 
heartened disciples. They became transformed men. The 
Gospel of the resurrection, i^hich they preached all 

-£U .-;■■ THE PILGRIM! 

across the ancient world, shook the .souls of men and 
women and made them disciples of the crucified but 
risen Christ. That Gospel demonstrated that love can 
conquer hate, and that life is ever lord of death. It 
made vile men clean. It, changed weak men into spirit- 
ual giants. It transformed cowards into heroes and 
broken reeds into pillars of steel. It set a quench- 
less torch by every Christian grave. It made these 
followers of Christ unconquerable. 

When Christian men and women throughout the Roman 
Empire refused to offer idolatrous reverence to the. 
image of the emperor, the authorities resolved to exter- 
minate these stubborn people. Nero attempted to stran- 
gle Christianity in its cradle. Hear what sober histo- 
rians tiave written: "Christians were tied to. the heels 
~of wild horses and dragged to .• their death. They were 
sewn up in the skins of- wild animals and torn to bits 
by ferocious dogs. They were thrown into the arena to 
be -Slain by lions, -/fhey were daubed with pitch and 
placed on poles as living torches to light up the fur- 
ther cruelties in Nero's garden." 

But listen to how one of the. great Christian leaders 
of that early period answered their torturers: "Go on, 
good Governors, and destroy us. The more you mow us 
down, the more we increase, for the blood of the mart- 
yrs is the seed from which new Christians spring. , The 
teeth- oi' these beasts will but grind us Into white 
flour for the pure bread of Christ." They were the des- 
pair of the Roman authorities., for these Christians, had 
lost all fear of death. Fear of death Is, the mother of 
all fear. When it is" destroyed, every form of fear is 
■* vanquished. 

As late as the third century of the Christian era, 
the emperor Diocletian subjected the church to ten 
years" of the wrst persecution it had yet sjuffered. At 
the end of that decade he had medals struck and given 
to- all his- lieutenants and officers.. It bore this in- 
scription: "The Christians are no more." But what has 
history to say on that .subject? What is the testimony 
of the long: centuries?' It .is this: Diocletian, is no 
more. He has returned to dust and to oblivion. But 


the Christ whose name he blasphemed, and whose followers 
he persecuted rises higher and ever higher in the love 
and devotion of men. And today it is freely recognized 
that He is the world's only hope. 

Would to God that in our own time,- men and women who 
have named the name of Christ -could show something of 
this ancient spirit of heroism and self-sacrifice in- 
stead of the anemic^ bloodless, unheroic witness we : too 
often give for Christ. The Gospel of the resurredtion— 
what a message is this for our feverish, fearridden, and 
death -embracing generation. Here is forgiveness^ Here 
is salvation. Here is wholeness for man. Here is vict- 
ory over fear and sin and death. Out of the dark shad- 
ows of the tomb on Easter morning stepped forth One 
whose omnipotent shoulders lift every barred-gate and 
who has shattered all the bonds of death. He is the 
Lord of life, the Conqueror of death, alive forevermorej 

— Selected from Gospel Herald, 195>7. 


The resurrection of the Lord Jesus s of which an acco- 
unt is given in this chapter (Matt. 28), is one of -the 
most important doctrines of the Christian religioh, : and 
is attested by the strongest evidence that can be addu- 
ced in favor of 'ancient fact. Let it be considered: 

1. That He had foretold His own death and resurrec- 

2. There was no doubt that He was really dead. Of 
this the Jews, the Romans , and the disciples were all 
equally well satisfied. 

3. Every proper precaution was taken to prevent His 
removal by stealth. "• 

U. On the third day the body was missing, and in 
this all were agreed. The high priests did not dare 
call this in question. They labored therefore. to acco- 
unt for it. The disciples affirmed that He was alive. 
The Jews hired the Roman soldiers to affirm that He was 
stolen while they slept. 

•This account of the Jews is attended with .the follow- 

;g6 : : •— - • "' ---"THE PILGRIM 

ing difficulties - and absurdities: 

1/ The Roman, guard was composed usually of sixty 
men, and they were stationed there* for the express pur- 
pose of guarding the Body of Jesus. 

2. The puhiishinent of sleeping on guard in the Roman 
arpy was deaths and it is perfectly incredible "that 
these soldiers should expose themselves in the manner 
^ %q death... 
:.'.' "3. The disciples were few gin* number, unarmed, weak, 

and' timid. They had fled before those who took Jesus 
m inV the. garden, and how can it be believed that in. so . 
short a time they would dare to attempt to take away 
from a Roman guard of men what they were expressly set 
to defend? . / 

lu How could the disciples presume that they would 
find the Roman soldiers asleep? or, if they should, how 
was it possible to remove the stone without awakening 
even one* of them? 

5 . ' The regularity" and^ order of" "the gr aveclothes . 
When men rob graves, they do not leave the clothes in 
order. ; ' r , - : - 

6.. If. the soldiers were asleep, how did they,, or 
how could 'they know that the disciples stole the 'body? 
If they were awake/ why did they suffer it? , The whole 
...account, therefore, was intrinsically absurd. 

On the other hand, the ^ account given by the disciples 
is perfectly natural and- credible: 

1. They account for the reason the soldiers did. not 
see Jesus when He arose. They were terrified by the 
angel. ...... 

2. They affirmed that they saw Him. All/ the disci- 
, pies affirmed this, and many others. 

3. They affirmed it in Jerusalem, in the presence 
of the Jews,. before the high priests and the people. 
If the Jews really believed the disciples stole the 
body, why. did. they not apprehend the apostles and prove 
them guilty of theft and. falsehood— things which they. 
r>jever attempted? 

km In regard to the Saviour they could not be de- 
t ceived. They knew Him three years. They ate and drank 
with 'Him; they put their fingers into His hands and 

THE -PILGR-M • - 57- 

side. They conversed with .Him,.. 'and were with. Him forty 
da y s * " \ \'.\ 

5. They gave every possible evidence of. .their sin-, 
cerity. They were persecuted,, ridiculed,, scourged, and 
put to death for affirming -this. ., let not one of them 

| ever expressed the least. doubt ;of' the truth. They. bore 
everything rather than deny. that they'j^ad.sean Him. 

* • —:-S elected " ' 


God*s grace is not the only truth set forth in the - 
New Testament. It is undoubtedly one of -the greatest, 
and one that brings great comfort to sinner and' saint'." 
However, it is always dangerous to lay too much stress 
on any- one truth. Some speakers and writers have put 
such emphasis on grace, without the proper safeguards, 
that some young people and new believers have been mis- 
takenly led to think that after they are saved God re- 
quires very little of" them. They have supposed that 
the power of sin in their lives was overcome once for 
all; but grievous falls have often brought great dis- 
couragement and the thought 'that probably their salva- 
tion was not real after all. While there is indeed a 
rest of faith, set forth in Hebrews 3 and It and other 
passages, Paul did exhort his son in the faith, Timothy, 
to "fight the good fight of faith" (I Tim. 6:12).. 
Surely he did not expect Timothy to 4o this in his own 
strength, for Paul had said, "I can do all things 
through Christ which strengthened me" (Phil. U-13) * 
Paul also understood the 'tendency of human nature to 
distort God's truth and presume on His grace, so he 
said, J'Vftiat; then? shall we sin, because we are not 
under, the la¥.> but under grace? God forbid" (Rom. 6:l£). 

Recently the writer h^s made a careful study of the 
imperatives in thq New Testament $nd : counted all he 
coul£ find. He did not . include those that had a purely 
local application, as when the Lord told the palsied 
man to pick up- his .bed -and go to his house (Matt. 9:6). 
But he did count separately commands repeated in the 


Gospels, considering that if the Spirit (the Author) 
recorded them two or three times, it was quite legiti- 
mate to count them. The writer numbered those that he 
believes apply to us today, and found 6£6. Probably no 
two people would arrive at exactly the same total j but 
allowing for variations, and repetition in the Gospels, 
it seems "safe to say that there are over five hundred* 

It is a profitable and humbling experience to go 
through them, for when we do, we realize how ignorant 
or careless we have been in respect to God r s command- 
ments, and how far short of His standards we have fallen. 
Then we can raise no objection to being included in 
that sweeping condemnation, "For in many things we off- 
end all" ~(Jas. 3:2). A study of these . imperatives, or 
commands, also will lead us to remember that we must be 
exceedingly cuatious in our criticism of others; and 
that most of the time we shall have m all we can do, with 
the aid of the indwelling Spirit, to put into practice 
what we know from God's Word. 

— Sunday School Times, 1961 


by L.I. Moss 

A careful study of the book of Jude and other por- 
tions of the Bible, and then consider the records of 
the early church, and in Germany and on to America. '-• 
There has been a condition much the same all along with 
professing people. 

The book of Jude was dated A.D.66. A long while ago. 
Some sad things have happened, which caused the writer 
to exort the brethren to earnestly contend for the 
faith which was once delivered to the saints. Why? 
Because there were certain men crept in unawares. In 
verse U they are described as ungodly men, even denying 
the Lord God and Jesus Christ. 

See how the Lord dealt with the children of Israel 
whom he delivered out of Egypt, and then destroyed many 
because they believed not. In verse 6 see how God 
dealt with the angels who kept not their first estate. 


Get the lesson how God dealt with Sodom and Gomorrah 
and other cities, These are examples for us. Verse 8 
"tells. about those who defile the flesh, despise dominion, 
speak evil of dignities* „. ,. i , : -, f ,.-. 

We are living in a time when many church people do 
not want* to be told how to live. They rail on elders 
' and ministers who try to lead them right. In fact they 
think they know more than men called of God as elders 
and ministers. 

Mien Mack and Becker, called of God to lead the 
church they met this class of people. The Apostolic 
church met the same, just as Jude speaks of /them, they 
crept in and caused trouble. 

Now verse 10 # These speak evil of things they know 
not. They are mentioned as brute beasts, . -.-This brings 
corruption* Verse 11 speaks -of them rtinning for reward. 
What kind of reward* are they wanting? Verse 12 brings 
some sad thoughts for us to think. -about* This class of 
people have crept into the church*- They are spots in 
your feasts. The early church had' them all the way 
from the apostles down to now. Oh, what harm they do; 
but we must earnestly contend for the faith. ..-. Verse 13 
still makes a dark picture, but tells what their end 
will be. Verse lU, the Lord Cometh to execute judgment. 

Many have in the past., and are still among church 
professors doing just as verse 1$ says, I am glad the 
Lbrd will take care of judging these wicjced people. 

Men speak great swelling words of vanity, for man's 
honor and for financial gain. 

Well, the apostles told us these mockers would come. 
They were here in A.D.66, They were, here when Mack, 
Becker and others preached the gospel. And they are 
here now, -'■ 

May God keep us true to his word and not rebel 
against Christ and his word. wHis word shall judge us 
in the last day. In conclusion let us remember that . 
those who refuse to obey the gospel not only rebel 
against the church but also against God. , — 

— Bradford, Ohio 



Most of us- live as if we thought we had about a hun- 
dred years to stay here. We do not see how swiftly the 
sun is whirling toward his setting, while our work is 
but half done, our task- perhaps scarcely begun. We 
fritter away days not noticing how our own little oppor- 
tunity of living in the world is being run off as the 
sea cuts away a sand-bank till its last shred is gone. 
We set slight value on time, forgetting that we have 
only a handbreadth of it and then comes eternity. What 
did we do yesterday that will brighten that daj forever? 
What record of blessing did we give to carry love and 
affection to others? What burden did we lift off 
another heart? What tear did we wipe away, on what 
soul did we leave a mark of beauty? Where is our yes- 
terday? What is the value of a single day? So short 
a space we say, it cannot make much difference if one, 
just one is idled away, yet the days are linked in., a 
chain and if one link is broken the chain is broken. 
•Our plan for our life each day has its own record to 
make. Some gifts we often give, some only once. The 
seasons return again and again, the flowers change with 
the months, but youth comes twice to none. Youth is 
the time for us to be careful. The success of the 
after-life depends upon the proper course we lay out 
for ourselves. A wasted youth is followed by misfor- 
tune and failure. Youth is the time to gather know- 
ledge, the time to form good habits to make good resol- 
utions and the time to train the faculties for their 
best work in life. Late hours and high living may 
bring failure some time in the future. Learn while it 
is easy to learn. Write in your hearts that to-day is 
the best day of the year. Every day that passes leaves 
life's margin a little less for each of us. We must 
pour out the love to help the lonely. r The love that we 
should show to-day may not be able to show tomorrow. 
There are a great many things it is not worth our 
xtfhlle to do. Let us work while we have the light, do 
things that are most important, for who can tell that 


before the going down of tomorrow's sun some- of us may 
be through that wide valley of death., and from which 

destination no traveller, has ever returned to tell the 
mysteries of that angelic city* Paradise, with the gold- 
en streets; \- . '*' 
---Selected by Amos Baker. 


There is a teaching in- many so-called Christian ■ .' 
circles today, to the effect that the Christian life 
is a jolly affair, and that to follow Jesus is jbarrels 
of fun* Many of our modern churches ought to tfiLow the 
steeple 'off their roof and hang up a night-club sign. 
They have more si^pper-s, dances, .and parties— than 
prayer meetings and Bible studies. The Bible principle 
on worldly amusements ,is given in Heb # 11: By. faith 
Moses, when *he -Jwas come lo years, refused to be called 
the son of Pharaoh's daughter j choosing rather to $$$£ev 
affliction with the people of God, than to enjoy the" 
pleasures of sin for a season; esteeming the reproach 
of Christ greater riches than the treasures in Egypt." 
There Is the Bible principle on worldly pleasures, and 
if you have a popular brand of Christianity, you r ve got 
the wrong kind I Our Lord talked about the cost of dis- 
ciple ship: too many of us talk about how much fun it, is. 
Within the soul of every man, there is an inner longing 
and a deep quest for peace of mind. The world tries^", 
to satisfy this quest which is common to all men by 
offering the movies, the dance, television, smoking,,,. 
drinking, etc. The child of God does * not need the 
momentary, short-lived satisfaction that this world"' 
pretends to offer, for the Bible says of our Lord Godr. 
"He satisfieth the longing soul, 'and filleth the hungry 
soul with goodness." Psalm 107: 9. 


There may be some good Hollywood movies. There is 


some good food in garbage cans too. » . If you don't 
think that murder , sex, and free spending of money are 
major themes of Hollywood, then take a look at the 
theatre page of your local newspaper sometime. The 
filthier, the dirtier, the more degrading, the more 
lustful, the more suggestive, the more ungodly a film 
is, the bigger the hit it makes with the American 
public. Even Premier Krushev of Russia made charges 
of immorality after viewing a cancan dance during his 
recent to trip to Hollywood, Can you imagine a Chrisian 
supporting such filthy, immoral, ungodly pictures 
which are conceived in the heart of the devil himself? 
My blood runs cold to" even think of a Christian's look- 
ing at that immoral stench of Hollywood I 


Nearly all of the popular movies are later shown 
on television, and television makes a theatre out of 
your home. The television set is a mechanical device 
which 'is neither right or wrong. It is not wrong be- 
cause it is new, but some of the immoral trash that is 
displayed on its screen is definitely wrong. The 
writer drove a school bus for a number of years. One 
evening a little girl about to get off the bus was 
crying, and declared that she did not want to go "home. 
When asked why she didn't want to go home, she explain- 
ed; "My parents were watching television last night, 
and one program showed a man crawling out from under 
.a little girl's bed, and killing her. I couldn't sleep 
all night last night because I thought a man was under 
my bed, and would kill me. I don't want to go home." 
Listen friend— I'm glad:, I do not have to stand in those 
parents sheep, on the judgment day. The Bible says it 
would be better if such parents had a millstone cast 
around their neck, and they were drowned in the depths 
of the sea, rather than offend such a little one] 

The Bible says, "Turn away mine eyes from beholding 
vanity." Psalm 119:37. That would be a ggod verse to 
paste aboTse the screen of your television set. It be- 
gins with the letter »T» and' ends with the letter "V", 
and is therefore fitting. A survey reveals that in the 


.course of one week (in one viewing area) there were 
ninty-one murders, four burglaries, seven stabbings, 
two jail -breaks, twenty holdups, two suicides , three 
kidnappings— all within one week* Eightyfive percent 
of ; these programs were broadcast before 9 p.m« while 
children were still watching, and to think that the 
avarage child spends almost thirty hours each week 
watching that sort of thing. Xou say, * "But" what about 
religious programs on television?" Of course there 
are some good programs, how dumb do you think the devil 
is? He could not get many to watch it if there were 
not some good programs, but most of the religious 
programs are merely a watered down version of the 
gospel, that are. more deceiving than helpful. lou say 
thereis no difference between television and radio." 
But actually there is a difference. Its the difference 
between hearing about a murder and seeing one committ- 
ed. /Its the difference between hearing the voice of a 
seven-eights naked' woman, and seeing her almost nude ;v 
body dance before your very eyes. Its the- difference : 
between hearing an advertisement about beer and liquor, 
and having someone set up a. bar in your living rot>m to 
pour out the stuff bevore the eyes of your children. 
You know there's a difference, for if there is no diff- 
erence, then why would people spend two or three hund- 
red dollars to buy a television set, when its no differ- 
ent from the radio they had before? 

.There are many who wouldn't be cought dead in a 
jaoving -picture house, but they can watch T.V. for hours 
without any seeming convictions. Let's face it, you 
can see stuff .on your T.V. screen that's just as raw 
as anything ever shown at the theatre down the street. 
Television spares you the shame of being seen in the 
wrong place, but jit doesn't keep your soul from being 
dangerously damaged. Television (as a whole) glorifies 
impurity as love; pictures murder as entertainment; 
exalts nakedness and indecency as beauty; shows drink- 
ing, and gun fights as proper and legitimate; ruins the 
influence of a Christian; debauches the mind of child- 
ren; inflame^ the lust of youth; and hardens the hearts 
t of sinners I And most people admit that the tendency 


is to slip into more/and more careless habits of watch^ 
irig whatever is"to' .b^ : seen.^.V 

. C. DANCING: _ / . .-.*.. 

The word ; "dance" is used many times in the Bible, 
but- only a ; few. times, does it compare with the modern 
dariCe., and then it is condemned. When David danced, 
he danced alone^v He didn 1 ; dance all over the. streets 
of Jerusalem in the .arms of another man ! s wife . David 
leaped -and praised. God for sheer joy J There was no 
embracing the opposite sex* He knoew nothing of the 
waltz, the: bunny-hug, and the two-step* No person in 
his right mind wiH deny that the modern dance,' with 
its dim lights and suggestive music is solely for the 
purpose of getting the, sexual thrill that comes from 
the. ■ contact . of the bodies of those of the opposite sex. 
If f you don.*t believe that, announce a special event 
.some evening, "Dancing — men only", and see how many 
you get outi Anyone who says that the youth of both 
sexes can mingle^n eloae embrace on the dance floor 
without suffering harm, is a liar, and you know that*s 
true* r declare, that the dance is an incubator of : 
Hell-— hatching out lust, sin, adultry, fornication, 
.broken homes, and broken lives, 

One third of America's forty million smokers are 
women. The heart of the infant fetus being carried 
by an expantant mother beats five times faster each 
minute while the mother is^ smoking, than it does under 
normal conditions. The University of Virginia says 
that the nicotine intake of the normal smoker is almost 
one pound per year. they. fed an equivalent amount of 
nicotine to eight thousand cats— and it killed them alii 
Smoking is a dirty, nauseating habit. . . The most 
tragic result, however, is the ef f eGt tobacco has on 
your own body. The Bible .says that (if you are a 
Christian) your body is the temple (dwelling-place) 
of God. God says, "If any man defile the temple of 
God, him shall God destroy; for the temple of God is 
holy, which temple ye are." I Cor. 3:17. 



There are millions of Americans who think that they 
can't spend a -holiday, or celebrate a ■ birthday without 
filling up on beer. People inoir country are spending 
$19,000 each minute for alcoholic beverages. The Bible 
says, "Wine is a mocker* strong drink is raging; and 
whosoever is deceived thereby is not wise." Frov. 20:1. 
And again in Galations 5:19-21, "Now the works of the 
flesh are manifest, which are these. . . drunkenness. . 
. of ? the which I tell you before, as I have told you 
in time past, that they which do such things shall not 
inherit the kingdom of God." ... 

-We have pointed out some things that this world 
offers? to bring satisfaction to the longing human heart. 
There are many others; card playing, chance taking, 
circuses and fairs, etc. Oh, I know you say, "We go 
to the fair only to see the exhibits"— but that's like 
going to a beer joint to get a glass of milk. Remember 
this : every step you take toward the world is a step 
away from Jesus Christ. The Bible says, "Wherefore 
come out from among them and be ye separate, saith' the 
Lord." II Cor. 6:17* The Bible also declares that the 
wicked are like the troubled sea, they cannot rest. 
On many a coffin , where the dead lay with folded hands, 
I have seen the two words "at rest." This is singly , 
an acknowledgment that this sad, wicked, old world can 
not give rest. It pretends to offer satisfaction 
.through dancing and drinking and smoking, but the thrills 
thrills at best are only temporary j they 'don 1 1 satisfy 
at all. 

' And -now- 1 want to look at the invitation of Jesus. 
He says, Come unto me, all ye that labour and are * 
heavy laden, and I will give you rest. Take my yoke 
upon you, and learn of me, for I am meek and lowly in 
heart: and ye shall find rest unto your souls. Matt. 
11:28,29. Friend, there was a time in my life when 
I was afraid to live and I was afraid to .die. But one 
day I was invited to accept the peace that Jesus offers 
when he s&ys, "Come unto me and I will give you rest." 
I accepted, and since then, the things of this, world 
have grown strangely dim. Will you not try Him too? 

66 ;: ; ---I" < ; ■. ■■ -THE'; PILGRIM 

The.Bibl'e sayp 5 "He" that believeth. on the Son hath - ; 
everlasting lifer and he that believeth. not the Son 
shall noV'sefe^'life: but the. -wrath of God abide th on 
him.!rjote,3:^6;--^ Selected from; "Bible Helps", by 

:,,, ,/.'-' : , ~ t: / : * Alma Meade,, in Bible Monitor 


THE' BRIDE OF CHRIST (Continued from page; k9) 

. that, God would justify .the heat&en through faith, preached 
. before the gospel unto Abraham, saying, In thee shall all 
nations be blessed. So then they which be of - faith are 
• ■ blessed with faithful Abraham . . . That the blessing ~of 
Abraham .might come on "She Gentiles through, faith. V", 
f or ' ye are all t he ] children of God by faith in Jesus 
Christ, i' • And if ye be Christ's, then are ye Abraham's 
..•■ seed*- and heirs according to the promise* 1 ' 

"For the promise that he should be heir of the world, was 
• not to* Abraham, or to his seed, through the law, but 

through' the righteousness of faith. For if they which 
. are. of the', law be heirs, faith is void, and the promise 
^ ' made of none effect. . • Therefore it r is of faith, that 
it might be by grace, to the end the promise might be 
sure to all the seed; not to that only which is of the 
J : ; law, but to that also which is of the faith of Abraham, 
who is the father of us all." Romans 4:13-16. 

It is said of all those "Heroes of faith" in Heb. 
11, "And these all/ having obtained a good report ' 
through faith, received not the promise: God having 
provided some better thing for us, that they without 
us should not be made perfect. As it is plainly stated 
that they without us should not be made perfect, it is 
just as plainly inferred that they WILL BE made perfect 
, r with us . That is, that we will be heirs togeth er of 
the samfe, promise— neither is perfected separately, with- 
out the other. And, further, this promised perfection 
could not be realized before or apart from Christ and 
his redemptive work, which could not be completed until 
the atonement and resurrection were and are actually 
accomplished. See Rom. 8:23. 

The context of Hebrews 11 must be found in all the 
previous chapters, of which chapter 9:11 shows partic- 
ularly that Christ *s atonement was retroactive to those 
under the law. Bee also Gal. h:k,$. — D. F. W. 


From Nazareth, 
From Nazareth to Galilee 
: ^« ' To Jordan* s banks, and Olivet, 
*'!'%" From Olivet to Calvary. . " 

So came He meekly in our stead 
To bear for us the awful doom 

The crown of thorns to wound His head, 
The crucifiction, and the tomb. 

He snapped death's strongest bonds in twain, 
And tore asunder hell's strong gate ■ 

(At what a cost in peril and pain J) 
That we might 'not be desolate. 

-.:•■ Behold, what wondrous work is this: 

The merits of His death He gives 
To whomsoever will believe, 

And now we live, because" He lives. 

;■■ — Selected 

THE APOSTLE PAUL (Continued from back page) 
work. His life as a minister of the' gospel was not to 
prove easy, however. He met opposition from the Jews, 

f , who were unwilling to ; accept a crucified man as their 
Besgiah. The question as to whether the Gentiles would 
hsrife to -follow the old Jewish law in order to be saved 
also arose; Paul was-, forced to endure many afflictions. 

" He' was- lashed, -beaten with rods, stoned, shipwrecked, 
and in. constant: peril from his enemies. He succeeded 
in- preaching the- gospel throughout much of the known 
world of his time.,. It is said that he was- beheaded 
near Rome in 66 A. D. l " 

Paul's lif a ,is a good lesson for the Christian. It 

.shows how a person, through ignorance, may fall into 
sin.^ Even though his sins may be great, he is able to 
come to the Lord and receive forgiveness when he real- 
izes his condition. Paul proved, through his many 
trials, that the Lord will not forsake his children. 
In addition- to the examples Paul has set, he left his 
epistles which contain a large portion of the Christ- 
ian doctrine.— Glen Shirk, Modesto, California 

68 . • , THE' "PILGRBt 


The Apostle Paul ; w§s born in the city of Tarsus, 
As this was a free Roman city, he became a Roman citi- 
zen by birth. During his young life he studied under 
Gamaliel, a celebrated doQtor of the Jewish law. At 
this time" he was known as Sau^J. of Tarsus. He is first 
introduced in the Bible in^ Acts 7:58, the account of 
the stoning of Stephen. He believed the teachings of 
Christ to be false and as such a stumbling block for 
God*s chosen people, Israel. It was for this reason 
that ^ he began to persecute the followers of Jesus. 
The record tells how he forcefully entered the homes 
of innocent people and committed them to priso:a(Acts 8:3) ♦ 
Not being, satisfied with his work in Jerusalem, 
.Saul obtained letters from the high priest which would 

,\ .allow him to purge the synagogues of Damascus of the 
followers .of Christ. This is indeed sad when one real- 

■■■ izes that Saul felt that he was doing God's work. Thus 
Saul: set out ; on, a journey that was to make great' changes 
in his life. As he was traveling along, .he was ' sudden- 

r ly struck by an -Intense bright light. Along with this 
camfe a. voice saying, "Saul, Batxt, why perse cutest thou 
me?" When Saul asked who was speaking to him the voice 
replied, "I am Jesus .of Nazareth, whom thou perse cutest." 

\ Truly, it is hard to realize just how much of a shock 
this ! must have been to saul. All of his life He had 
endeavored $p do the will of God. What a disappoint- 

■ ment it, must have been to find that in reality he had 
been working against God* s will] One can not help but 
wonder what thoughts were going through his mind as he 
asked, "Lord, what wilt thou have me to do?" Perhaps 

"■ 'he felt that his sin wa's'-so great" that- the Lord could 
not- use him. If ,.sq, he must have been filled with joy 
when he found that the Lord had a place for. ..him. 

At the bidding of the Lord, he continued his journey 
to Damascus, blind and broken-hearted. There, his 
blindness was healed and he was baptized. Zealously, 
Paul, as he was now called, began a new life and a new 
(Continued on page 6?) 


VOL. 9 JUNE— JULY, 1962 NOS. 6-7 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:11 


'This is my creed: To live as I would 

If I knew that today* were my last j 
To strive to do all that I can that is good. 

To forgive the wrong done in the past. 
As I'd close up my life, I would close up each day, 

So that should I be siimmoned above 
I could go to the -Master and not have to say : 

I left hate where I might have left love.-/, \: .; 

Tomorrow's too distant .for me to repair ■ 

Any. harm I have heedlessly done; ,1. 
My record today must be spotless and fair, .- , - 

My race must be openly run j • •• :• x v • 
I must leave none behind at the close of the day, 

As I'd leave ; none behind when J die, ■■ 
l/\Iho would think of my work and .then bitterly say 

That I had been living -a lie. - -'■■■< ■■ ■■ :; - '•-< -x^* 

If tonight I am called -to the Great Judge of aH, 
In the midst of the struggle -and strafe, rv >.■•*-;-: 

I should like him to know, though my : deeds sre 

•- "■' ;. . : but»-jsmal^-;; ■; 
That I mad& the most out of my lifs, s . *-■ 

That I carried my burdens aifa& as I; could, 

-And I have no excuse to givey ; ^ '■ - ;■■; 

That I toiled to the full of my powers for good, 
And' up to my bdst tried to live. £ 

"■ .,,.'.; ',.,:. . ■'-., ..,",..- ., -r-Se^eoied 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


"For in Christ Jesus neither circumcision availeth 
anything, nor uncircumcision, but a new creature. 
And as many as walk by this rule, peace be on them, 
and mercy, and upon the Israel of God, 11 Gal, 6:15, 16. 

It is asserted by certain dispensational writers, 
that the apostle Paul is , referring to two separate 
groups of people in this text. The first". &?ing" members 
of the church of Christ* and the "Israel of God" being 
national Israel, . : - , r 
; . One r wr iter /xm this subject declares; i. ^%$&% Inhere 
are two separate groups being prepared. "in* this world, 
to be called by.two separate agencies, at two separate 
times in the future is quite .apparent* In the * one case 
angels'are sent to do the gathering (Matt. 2U: 31), while 
in the other, Jesus Himself appears in person to receive 
unto Himself the. New testament believers (I Thess U:l6). 
• . . To. speak, ; 6f the church as the Israel of God is 
extremely confusing to say the least. Let us not at- 
tempt to combine the two." 

'' But this is exactly what the apostle Paul says in 
Ephesians. 2:13-16, has been done by Jesus on the cross. 
"But now in Christ Jesus ye (Gentiles)" who sometimes 
were far off are made nigh by the blood of Uhrist. 
For .he. is our peace, who hath made both one , and. hath 
broken down, the pri_ddle wall of partition between us. 
Having abolislced' 'in his flesh the enmity, even the law 
of commandments contained in ordinances; for to make in 
himself of twain one, new man, so making peace , And 
that te ;| ^^t^'^Q^^^e\i^i^ (Jew aiid Gentile) unto God 
in onfe body by the qro ss, having slain the /enmity there- 

the natural atid^ reasonable interpretation of Gal. 6: 
15,16, is, that* what is "said in verse 1$ is the basis 
or position: for: the benediction in verse 16, that is, 


As many as walk by the rule that "in Christ Jesus neith- 
er circumcision rioi*' "tmcircumcision availeth anything, 
but a riew creature, — On them, each and every one, be 
peace and mercy, and also "peace and mercy" be upon 
the body or church as a whole, which is here called 
"the Israel of GodV»< : 

This interpretation ' Is i supported by translations 
from several other Versions of the New Testament as 
follows; " 

Twentieth Century. New Testaments- "For neither is 
circumcisicri iior th6 'Omission of it anything,; but a 
new n^tore' is everything # May all who rule, their con- 
duct : tiy this jirinciple find 1 peace and mercy— they who 
are the Israel of God a " 

•^Moffatfr's Translation:- "For what counts is neither 
cifcTamcxs'icn* nor* uncircunicisidn, it is the new creation* 
On all who' will be guided by this rule, may peace and 
mercy rest, 'even upon the Israel of God*" 

■ Revised Standard version:- "For neither circumcision 
counts for anything, nor uncircumcision, but a new crea- 
tion. Peace and mercy be upon all who walk by this, rule, 
upon the Israel of God*" 

It will be observed that this text is at the very 
conclusion of the epistle to the Galations, which was 
written to save those who had been converted, by the 
gospel to. the Christian faith, from turning again to 
the national Jewish 'religion in the observance of the 
rites and ordinances of the Mosaic law. Especially in 
chapters 3 and U, Paul masterfully elucidates the doc- 
trine that the true seed of Abraham and children of God 
are not by any national relationship, or observance of 
the law of Moses, or of the covenant of circumcision; 
but by virtue of faith in Jesus Christ and union with 
him in baptism* As he says also in Romans 9s 6-8, 
"For they are not all Israel which are of Israel: neither 
because they hre the seed of Abraham, are they all child- 
ren: but> In Isa^s shall thy seed be called ♦ That is, 
They which are the children of the , flesh, these are not 
the children of God: but the. children of the promise are 
boimted for the seed." Again in Romans 2: 28,29, "For 


he is not a Jew. which is one outwardly; neither, is that 
circumcision, which is outward .in the flesh: - But. he ,. 
is a : Jew, which i§ pne ; . inwardly ; and circumcision is : . : 
that of the heart r in the spirit, and not in the letter; 
whose praise is not of men, but of God«!' : ■ ;; , 

With this emphasis throughout the^whole epistle of 
Galations, which was the obvious reason for writing it, 
it seems unreasonable to suppose that Paul, in his con- 
clusion, would suddenly change his subject and direction 
of -thought to pronoxp.ce a benediction on the unbeliev- 
ing and nationalistic Jews- whom he, considered disobed- 
ient- and contrary to the gospel # In chapter 3? 10 he 
said of them, .J*Epr,as many as are of the works of the 
law are under the curse* " And in 5sU, I'Christ is be- 
come of -no -effect unto you, whosoever of you are justi- 
fied : %-^^^^ -law; ye are fallen from. .grace # » . Andj "I 
* would that th ay were even cut off which trouble you," 

Aside from reconciling this text with its context 
in the epistle to the Galations, there are many, other 
..Scriptures which may be cited to support the belief- ... 
,that,,th,e apostles and New Testament converts to the. ; 
faith of Christ, regarded the church as the true Israel 

of God,- : 

The first and most important evidence of this fact 
is,, that the church was founded, not of Gentiles or 
strangers from the "covenants of promise , " but of a 
faithful remnant of the Old Covenant commonwealth of 
Israel to, whom the promises were made. It consisted 
first of the chosen twelve, with whom Jesus confirmed 
the promised New Covwnant when he gave* them the cup 
of the . New Testament (covenant) in the upper room, and 
then ora.tfie day of Pentecost there were three /thousand 
of them who received the promised baptism of the Holy 
Ghost by which they became new creatures ^ or a new 
creatin in.* Christ. Jesus of which He is the head. This 
" was a - truly Spiritual Israel, not. a figurative Israel, 
but* a born again Israel— born of the Spirit of Qod J: by 
wliich they became true children of .God. through a faith 
relationship and covenant in Christ Jesus. Truly a 
nation was born at once, tin answer to Isaiah ! s question 
chap* 66:8, "And the Lord added to the church daily 


such as should be saved." Soon there were five thous- 
and of them, then "multitudes" and then more "multitud- 
es both of men and women"— all Israelites by natural 
birth; but now children of God' by the new birth and 
their relation to Jesus Christ by t£ie .Spirit*/. These, 
including all the Gentiles that were admitted. inta the 
xhurch since that time , must .that numer- 
ous seed of the "children of promise" which' Isaiah saw 
($ktl) $ and Paul describes in Gal. U:2.?, "Rejoice thou 
barren that ,bearest not; break forth and cry, thou that 
travailest not: 'for the desolate hath many more ; child*- 
ren than she which hath an husband." ' , '-vr ■•■•'« 

It is. often objected that Israel "as a nation" , did., 
not accept Jesus as the Messiah." But there were many 
true faithful Israelites who did, and of them Jesus- ■ ;,;■ 
chose twelve apostles to be the newlprinces of the . 
reborn nation, -of which Christ is the true "Israel" 
(meaning Prince of God) and head. This was In conform- 
ity to the pattern of /Israel of old whielr had twelve 
princes or heads of the tribes. And , to .these apostles 
Jesus said,: "Ye are., they which. have continued with me, ■ 
in my temptations, and I appoint unto you. a kingdom, - 
as*my Father hath, appointed unto me; that ye may eat 
and drink with me In my kingdom, and sit on twelve . 
thrones judging the twelve tribes of Israel. ...,-.. : 

The fact that the national rulers with a majority ■ 
of the people did not believe in Jesus could not frus-r 
trate God ! s "eternal purpose and plan to establish and 
build his church. For Paul says in Romans 3:3, "What ■ 
if some did not believe? shall their unbelief make the 
faith of God without effect?" ■. . -\ 

Many dispensational writers readily, and apparently 
correctly, advocate that the "mystery" of which Paul 
writes in Eph. 3:3, Is the church, but they hasten, 
then, -to interpret it as a "per^hthesis"* or separated 
body, -unrelated to God's Old Testament promises and 
jpeople^ apparently ignoring Paul's own explanation of 
this "mystery" in the immediate verses following: 
Whereby, when ye read, ye may understand. my knowledge 
in the mystery of Christ y Which in other ages vwas not 

* (Continued on page 80) « • 

7tr : ' : "' : : ' THE ' PILGRIM 

THE- UNPARDONABLE. SlN. '''^_ 1 ;' . 
... , .;.-;-••. by" L. ,1.. kpss \ . .7 \\ ; "^ • 

ReacTMatt. 12*31,32. This was Christ tfio said. this. 
It is stated it is possible to 'commit a sin which: can- 
not be forgiven in this world nor in the world to come. 
I know! there ai*e many professors who say we need. riot 
trouble oui*selv£S about this matter. Christians in - 
this day ought to do some serious thinking.. Luke 12:10 
makes a brief statement. Christ says f it shall riot be 
forgiven 1 . Wh>at is blaspheming? It. is to speak repro- 
achfully or disrespectfully about someone. Mark 3*29: 
makes it very positive what the result will be. These 
three texts Christ himself said. And who dare question 
what Christ has said? 

I John. $ : 16 makes it plain there is a sin like Christ 
mentioned in the three above texts, and we ought to 
know enough about it so we can understand what John tells 
us in I John 3:16. When a brother commits .this sin we 
are not to pray for him. A very sad conditon. Scmau 
say iwhen a person commits this sin he will not want us 
to pray for him. The Bible says nothing about that. 
This is a - serious matter. Even if he does want our 
players and forgivness there is no forgivness, and 
Brethren should know these facts. Let us now read 
Heb. 6:li-6. For it is impossible for those who were 
once enlightened, and" : have tasted of. the 1 . heavenly gift-, 
and' were made partakers of the Holy Ghost, . and; have 
tasted the good ward of God, and the powers of.;th.e : . 
world to; coirae, If they shall fall away, tp renew them 
again unto repentance; seeing they crucify tp themr 
s elves the Son of God afresh, and put him to an open 

The apostle says 'it is impossible for this class 
of people to be renewed again to repentance 1 . -..When 
God's word says it is impossible , that '"means it can 
not be cfcne. They had attained to a high state of 
Christian life and then fell away. Some say when once 
saved we can never fall. That is not according to 
this scripture, and it is the inspired word of God. 


Now read Heb. 10: 26-31 • This is another place where 
Paxil makes it plain how very devout Christians may 

This is such a serious matt er we ought to be on our 
guard. , ,-j 

. Paul was. inspired of God to. write these things and. 
we, must believe them. . ; 

Now read very carefully, John, lift 17 • Even the 
Spirit, of truth; whom the world cannot receive, because 
it seeth. him not, neither, knoweth him: but ye lenow* him-j ' 
for he dwell eth with you, and shall be in. you, 

John, was ■ a ? servant, of,God, he knew the Holy Spirit, 
and records this as the language of Christ. The world 
knows nothing about the. Holy Spirit, neither do the/ 
false- teachers- know him. .-.Jience they could not. blas- 
pheme against someone .they know not. So this is a 
subject, /entirely confined, to Brethren who fall. There 
are so Ae -other texts some people try to apply. to, this 
subject.." Some might be questioned, but these above 
used ar& very definite. Read them carefully and pray 
over them. .-■ . . 

.-■ —Bradford, Ohio. -^V 

Editor's note: - ;; " '•' 

While *we believe the above article is biblical, we 
beg .-that no poor soul should judge themselves -wrongly 
and* despair, if they are willing to repent and still 
desirfe'to follow the Lord. No one can make provision 
to commit. sin, or continue to live in sin and be guilt- 
less. And we dare not offer any comfort to any who 
would presume to do so. But we have been approached by 
some who desire to walk honestly and obediently in the 
commandments 6f the Lord, but are troubled by some past 
sin, and fear they may have committed the unpardonable 
sin. Such persons need help and should read I John 1: 
8-10. The three texts in the above article are verj 
specific: .Matt. 12:31'* '"But the blasphemy against the 
Holy Ghost shall not be forgiven them. " Heb. 6:U-6, 
"If they " shall fall away . » Heb .-"10: 29, " trodden undfer 
foot the Son of God , /.counted the blood of the covenant 
unholy . . .done despite to the spirit of groceT" 



, In, the.: New Testament salvation and ^discipleship are 
so closely related as to be indivisible. They are. not 
identical, but as, with- Siamese twins they are joined by 
a tie which can be severed only at the price of death* 

Yet they are being severed in evangelical circles In the working creed of the average Christian 
^salvation is held to be immediate and automatic, while 
discipleship is thought to be something optional which 
the Christian may. del ay indefinitely or never accept at 

It is not uncommon to hear Christian workers urging 
seekers to accept Christ now and leave moral and social 
questions to be decided later. The notion is that obe- 
dience and discipleship are unrelated to salvation. We 
may be saved by believing a historic fact about Jesus 
Christ (that He died for our sins and rose again) and 
applying this to , , our personal situation. The whole 
Biblical concept of Lordship and obedience is complet- 
ely absent from ; the mind of the seeker. He needs help, 
and Christ is the very one, even the only one, who can 
furnish it;* so he "takes" Him as his personal Saviour. 
The idea of His Lordship is completely ignored. 

Th^ absence of the concept of discipleship from pre- 
sent-day Christianity leaves a vacuum which we instinc- 
tively try to fill with one or another substitute. 
I name a few. 

; Pietism. Bf this I -mean an enjoyable feeling of 
affection for the person of our Lord, which is valued 
for itself and is wholly unrelated to cross-bearing or 
the keeping of the commandments of Christ. 

It is entirely possible to feel for Jesus an ardent 
love which is not of the Holy Spirit. Witness the love 
for the Virgin felt by certain devout souls, a love 
which in the very nature ®f things must be purely sub- 
jective. The heart is adept at emotional tricks and is 
entirely* capable of falling in love with imaginary ob- 
jects or romantic religious ideas. .,.;. 
•'•":*' In the confused world of romance ^oung persons are 

THE PILGRIM - -v ■ - ; .'- *: '. j . : 77 

constantly, inquiring how they can tell' when "tiiey. are 
"in love* " Tfrey are afraid they may mistake., some other 
sensation for true love -and arc seeking., $ome^£ri^twor~ 
thy.; criterion by. wkich they can judge- the 'quality., of 
^ their latest emotional : f ever. Their corifusipn o£ 
course ar'ises"fr6ra"the erroneous notion ,that L love. : .is« an 
enjoyable inward passion, without . intellectual- or voli- 
tional qualities' and : carrying with it no "moral ; ol?ii r . 
gations. " \ / _ ! "'.' '"";" 7 l ''i'.: : '\ f- ' 

: Our Lord gave us : a rule by which we can t§si. our' love 
for Him; /"He/that hath my commandments^ 
them/ he it is that loveth me: and. he ,^ 
shall be loved' of my Father, and I will love him "'"and. 
( will manifest myself to. him, . . . .Ifa man love me/ ./'.; 
fee' will keep, my ..'words.. . . He that loveth me not. ' keep- 
eth not my sayings" (John lU:21-2ii) . ;* ;;/ 

The.^e. words are too plain to need much interpreting. 
Proof of love for Christ, is simply removed .altogether" 
from the. realm pf,,the feelings and placed in the realm 
of optical 1 obedience, I think the rest of the New..... 
Testament is in full accord with this. "!. ' 

Another ; substitute for discipleship is literalism. 
Our Lord referred to this , when He reproached the Phari- 
sees for iheix habit of tithing mint and anise and cum- 
in while at the same time omitting the weightier matters 
of the Law such as justice, mercy and faith. Literalism 
manifests itself among us in many ways, but it can al- 
ways be identified in that it lives by the letter of 
the Word while ignoring its spirit. It habitually fails 
tb^apprehend- the inward meaning of Christ 1 s words, and 
contents' itself [ ~ with" external compliance with the text. 
If ^'Christ commands baptism/ for- instance/- it finds ful- 
fillment in the act of water baptism, "but the radical 
meaning of the act as explained in Romans 6 is comple- 
tely overlooked. It reads the Scriptures regularly, 
contributes consistently to religious work, attends 
church every Sunday and otherwise carries on the common 
duties of a Christian j and for this It is to be commend- 
ed. Its tragic break down is its failure to comprehend 
the Lordship of Christ, the believer's discipleship, 
separation from the world and the crucifixion of the 

78 -, ;.; "t^'Tpilgrik'; 

natural man, L \ , \. - •• 

Literalism attempts to build a holy temple upon the 
sandy foundation of the religious self* It will suffer, 
sacrifice and labor, but it will not die. It is Adam 
at his pious best, but it has never denied self to 
take, up the cross and follow Christ* r , , . 

Another substitute for disciple ship I would mention 
(though these do not exhaust the list) is zealous reli- 
gious activity.; i < ; i;C 
Working for Christ has today been accepted- as the 
ultimate test of godliness among all but a few evangeli- 
cal -Christians.. Christ has become a project to be- pro^- 
moted or a-jeause to b,e .served instead of a Lord, to be: 
obeyed. .,-: Thousands of mistake^ persons seek,to <% f or 
Christ whatever thqir fancy: -suggests should be done, 
and in whatever way they think best. The what and the 
how , of Christian service can only originate in the sov- 
ereign will ;o£ our Lca?d, but the busy beavers among, ua 
ignore .this;. fact and think, up their own -schemes. The 
result is an armjr.of men \ho run without being sent 
and speak, without ;t>eing commanded. 

- 1 .; ;:?Q. av#id, tfra snare of anauthcrized substitution I 
jre.GoiffijiencL jet careful and prayful study of the Lordship 
-of Christ and the discipleship of the believer. 
.;:.:■ .:■■•.. / • —Alliance Witness 

._;,. -,;.. Selected from Bible Monitor , Dec. 1959 

-y- ' ' ;: ' v THE VALUE "OF : THE WORD OF- GOD 

*•''■' ■ ■ ' • , . 

-•^ r The Word of God is like Himself, it is perfect. 
Perfection is claimed by Him for His work, Deut. 32:1+, 
His Word, Psalm 19:7> and His way, PsalBfl8:30. It 
has been given to us, not to criticise, but to obey, 
and there is special blessing promised to those who 
hear and keep it, Luke 11:28. We are not to add any- 
thing' to His Word. Erov. 30:6, because nothing is, . . 
lacking; nor are we to take anything away,, nor deem. ,.. 
the least of His commandments to be of little worth, :.i 
Matt. £:19; for all, even unto the f jot and tittle!; : 

the -pilgrim 79 

are; to- be .owned and kept, Matt. 5:18. 
,, We must not undervalue .any^part of these- "oracles of 
God," or think of them as obsolete. Nor dare we 'take "'. 
any part with those who would' diyicle these Divine ' ' 
writings into what they call ^essentials and non-essen- 
tials. " For. who is' there who .can sit in judgment on, 
and apportion to thes.e jGod -breathed words > comparative 
values.'. .II Tim. 3:i6? It is our part '"to' receive all 
that God ha : s given, to t^ke in- thi&e word^ of -Q®& r eat- 
ing them- for inward -strength and -|6y> • Jer ^ 7l£s ; l6y; then ' 
go -and life them out in dally practice,-. P^alm:il9s:105;^ 

We learn :th^ :: D±vine care over the." integrity of :this : ' 
Word of Godj-fin'the fact, that at the ; . : el0,se -of'^ach. of. . 
the great divisions 6f the Old Testament/ the: Law* a the .= 
Psalms and'-thfe Prophets— a solemn caution is "/given --not) 
to add td c nor' take from what God has there given> see - 
Deut.; 12:32, Prov. 3Qi$ 3 6: Mai. "it:5. And at -the close 
of the' Gospels, Epistles, and the Book of- the Revelation, 
we ; irfe' told, "all things whatsoever" the 'Lord commanded, 
Matt : . 28:13, all that the apostles taUght, Jude, v. 17, 
ahd' ; all the words- of prophecy given, are to be held 
irftact, nothing to be added- to 'or taken from them. 
That 'the warning was needed : we know, for there arer ■ -' ■■ -■*. 
those now, as of old, * who would take fromusy or seek to 
nullify- th^se- pure and perfect words of our God.-- Not 
many 'are so bod as to' follow tile exai : aple ; ' :: bf King*": "* ...:: 
tJehoiakim^ Jer. 36:1, 13^ "and cut- cut from' 'the inspired 
pages whatever displeases them. The temptation is ■ ■' 
ra%e^ty r qualify the commandment of- the* : Lord, &nd- V * 
render v&id His Word, by arguing, that it *does-not ; >'"' 
radm;i4iat : -i : t says, or to "spiritualize^ it* 1 in order' to 
get rid of-compliahc-e with its demands, and thus excuse 
oirrsejyes'fdr slighting it. And- It is common enough' to 
make^ n the' Word of God of none* effect" by heading It 
through the coloured spectacles of man's tradition. Oh 
Hoti great is our need in reading the Word of God", to 
have the spirit of childredn, ready to obey their Fath- 
er's instructions^ not to pick and choose what we shall 
receive, ahd what; we may reject! 

The Lord in His intercessory prayer to the Father for 

8e~ :J -■■ - ~T8& : ~?WaiBXtb 

His ..owi, twice, mentions them as those -kio had "received" 
and "kept" the words He had given from the Father, and 
given to- them, John 17:8, M. ^hereis no "higher life" 
than this life of honouring the Word of God, and keep- 
ing, its' commandments • All boasting of devotion apart - 
fr^qm obeying God, ; is vain. 

—Words In Season. - 

*V; CJ : : iHE ISRAEL OF'Ml (continued from page 73) 

made known unto the sons of men, as it is now (in Paulas 
time) revealed -unto his holy, apostles and prophets by 
the Spirit; that the Gentiles, should be f epjiowheir^, ; - 
and of the same body , and partakers of his promise in 
Christ by the gospel*" When Paul says "fellowheirs" , ■ ; 
and "the same body," and "fellowcitizens with the saints" 
(chap. 2:19), he cannot, be indicating, a separate body 
unrelated to. the Old Testament covenants and people. .. 

-Who else could the "saints" and. "heirs" be but the faith- 
ful elect members of the commonwealth: of the Old Testa- 
ment ^Israel who had embraced the faith of Jesus Christ. 
Therefore the church, is not an exclusive or separate 
body, but an inclusive .body, composed* first, of members 
of the Old Testament people, to whom the promises were 
made, and including; the Gentiles with them' into the 
same body and fellowheirs with them of the promises 

iwhicfc God made to Abraham,, but which he ^f irst purposed 
in Christ , Jesus before the world ±>eg&n, M ^ e apostle 
further state's in Eph. 3s9-15>> "And to make all men -see 
what is the fellowship of the mysyery, which from the 
beginsi&g of the world hath been hid in God^ who creat- 
ed all things by Jesus Christ: to the intent that now 
unto the principalities and powers in heavenly places, 
might be known by the church the manifold, wisdom of God, 
according to th<3 eternal purpose which he purposed in 
Christ Jesus our Lord. , . o£ whom the whole family in 

-heaven ; and earth . are name<J * " 

Jacob was named Jsrael. when he was nearly 100 years 
old, after he had wrestled with the angel at Peniel, 
and prevailed. His : Hebrew; name was Jacobs but his 
title name was Israel (which means A prince of God) 


because "as* a prince" he had ,l power with God and with 
men, and had prevailed-.." Gen* 32s 28. Therefore all 
the Old Testament people. of God, of whom Jacob was the 
progenitor, were called Israel* But now all the true 
children or people of God are begotten not of Jacob, 
but* in Christ who is the true "ISRAEL or Prince of God* 
Justin Martyr, who wrote about li|0 A # B., describes this 
relationship in beautiful terms when he said, "As there- 
fore Christ is the Israel and the Jacob, even so we, 
who have been quarried out from the bowels of Christ, 
'are the true Isralitic race." , 

Those who do not see the union of the sainthood of 
God in one body, apparently miss the meaning.: of the 
symbol of the olive tree in Romans 11. There, is only 
one tree . It was never cut down or grubbqq SQUfrj? .nor 
even were all the branches broken off. Only some of 
the branches were broken off P and "wild olive-branches" 
gentiles) were graff ed into the native stock.' , : And 
then the apostle urges upon' 1 them very emphatically, _ v 
that they are partaking of ■ .thfe "root and fattne§.s^,of 
the tree. For "thou bear est not the root but the root- 
thee," That this tree represents the universal saint- 
hood in Christ JeSus is evident, because "wild" or. v 
Gentile branches have been graf fed .into it. And the.. * 
standing of both the wild and native branches- is by 
faith (in Christ), because If the native branches, 
lahich were broken off, -"abide not yet in unbelief? ^ . 
they may be graff ed in again. D.F.W*; . , Vi , , : 


If the right to worship should suddenly -be' taken \ 
away we wpuld realize what a tremendous privilege it 
is. To go to 1, church regularly is not only one of the 
most important commandments, but a privilege basic to 
the -structure to our society, indicative of the honor 
of God and the dignity of man. Go to church this Sun- 
day. 'You may not get what you want, but you will be 
given what you xteed? the liberating truth of God. 

— Selected, S.F. Examiner 

82 :J;.. ..-,--/:: u t ;SHE:;:PaaRIM,: 

•„;-> ::n, < -^HE-CHRISTIAN- LORD'S "BAI - :~ - • - ^ — ; . 
* :Vi ' :: :/ '-"' : by John L* 1 Stauffer ■" :: : '■ -.:■•.: -r!- 

- -'-Tlie-SSbfeath: was the;-/holy day of .the 'Old Jestam^nt^ iV , 
sanetififed- arid s et" apart ; in . commemoration ■« of the ;.crea-? 
tioh^'-lt ffirked- the conclusion, of the creative; week.- , 
The Lord 8 s day is the special day, foxvwqr ship -, the. .... 
New Testament and is ; a weekly memorial^ or : . commemoration 
of the resurrection of Christ, the Head -of the new: cre- 
ation* The' -'Sabbath, was typical of the; ? est that we-; . 
have in Christ* Jesus ? Christ is now. our Sabbath. This 
truth I^jclearly stated. in the New Testament, in Colof- 
sian&- 2sl6,17J. < ■ " */= ft r-^ -;>*•' 'VL : »k:^. * \-'A ,y-i,. 

"Mt no'-maja therefore judge: ^U 5 *in^mea^^T^rill:^i^i 
or in^ie^p^^t'cjf a holy- day, twrv of the new moon,; or of 
the ; sabbath daysr "Which are- a shadow of things to. comej 
but % the body r ds s of:: Christ," , .... M -, 
- ^It> ^would-be strange if the --New Testament day of wr- 
ship -Would: hot be different .from the Old Testament day 
of ■worship* . In "the New "Testament we have; unfolded to < 
us a number, of. .new- .things : that £re distinctive of the-. 
later revelation through Christ and %is-app$tles # 

We :have a' NEW. COVENANT. The first covenant was".;/ - 
faulty, therefore the necessity of a new covenant that 
would be. faultless (Heb. 8:7-8)*.. 

We have a BETTER MEMATOR in the New Covenant than 

was Moses in the Old Covenant (Heb. 8:6) • 

We have BETTER;. BLOOD, in connection with the,- New.- 
Covenant than Mopes used to dedicate the Old Covenant 
(Heb. 9:l8-26),„ V '-: .'- / ,, T, 

Wq have a BETTER PRIESTHOOD in,. the New. Covenant than 
Aar.^n .and his sons under the Old Covenant #v .JCyery be- 
liever is a priest, and Christ is the great High 
Priest; after the order of . Melchizedek (fieb*. Jill).^ , ..,, 

We .have -a BETTER -,IAW; in^the .New, TestamQ3rt. ; ,^Ihg^T- 1 
change , in the high priest .and the priesthood necessi- 
tated a change in the iaw' (Heb« 7:12) » 

We have a NEW DAY OF WORSHIP, uhich is consistent 
with the other new things. Since redemption brings 

: THE PILGRIM . 83,::; 

greater glory to God than creation, it is hence more 
consistent to worship God on a day that commemorates v 
the new creation through Christ , since He was "declared 
to be the Son of God with power by the resurrectit>h-' 
from the dead 11 (Romans 1:U). t&±8 is bette ; f-than to 
continue to worship God on a day set Sp^rt'to cctotiemo-' 
rate creation, . " C " J *^ / :V 


■ In the first place our Lord declared that he was the 
"Lord of the Sabbath" (Mark 2:27). He never enjoined . 
the- Sabbath upon anyone in the New Testament and never 
commanded its observance* None of the apostles ejyoin- 
ed the Old Testament Sabbath observance upon the Christ- 
ian 'Church, It is a startling thing to consider such . 
Jewish : loyalists as Peter and /others, of -the apostle^; : 
and to note how they met together on the first- day; of ; 
the week for worship and the breaking of bread so soon 
after the resurrection of Christ. There "mustT have 
been a reason for, such a change in them* 

In the se'corid place, it must be remembered, that our 
Lord arose on the first day of the week and sanctified 
that day by His resurrection and His appearances to ' 
the apostles. With ; His death, the Old Covenant came to 
an end and the New had begun (Heb. 9:17); Matt. 28:l-*6); 
Mark 16:1-2.9; John 20:19). "\ \.' n "' 

,In the third place, the Apostle Pattl distinctly, 
stated that the laws written on tables of ston6 were 
done away. This could refer only to the ten comniand-^ 
ments (II* Cor. 3:6-7; 9:16-1?). : . .. 

In the fourth place, all of the moral principles in- 
volved in" the t&n" commandments were reaffirmed in the 
New Testament 'except the fourth commandment. This ' ; 
should make it evident to the seeker of truth that the 
fourth commandment had a typical significance that end- 
ed with, its fulfillment in Christ (Col. 2:16,17). 

In the fifth place, * the Apostle Paul was afriad of 
th§ influence of those' who insisted upon Jewish rites, 
days, ceremonies, and seas6ns (Gal. U:9^1l). 

In the sixth place, while tha records are clear that 

8U : / " : ' ! ' : ''° 1 ;: the^.piiMim 

Paul used %he f Sabbath .day as an occasion to contact the 
non-Christian : Jews, in their synagogues, yet the times 
of ^prshipy fellowship? and communion with believers ,, fl 
is distincly declared to be the first day of the week:, 

"And upon the first day of the week 5 when the disci- 
ples came together to -.break bread, Paul preached unto 
them, ready to depart on the morrow; and continued his 
■ Speech until midnight - (Acts 20: 7-) • - ,; ; 

In -the seventh' 'place, ; the Apostle John was in the 
Spirit -'oft tliB Lbrd*s Bayy ; tfoich is usually understood 
-to/be: the- first day of the week (Revelation 1:10 ).. The 
Lord God- has certainly. rejected the Sabbath Day if it 
was ■ an eternal law, because Christ arose on. the first 
d^y of -the week, .the- Holy Spirit was given on the first 
'day "of tire week, and no recognition- is given to the r , 
seventh day or to the Jewish Sabbath after. the cruci- 
fixion by anyone except the non-Ghristian Jews and the 
modern Sabbath, observers *■ ■ : :> " - 


, A /While Sabbatarians are fond of ascribing the., change 
| from the Sabbath; to the. Lord's, Day to Constantine in 
313> or # to one of the popes^ they are car 4 efuL not to 
quote from, the Church Fathers who preceded" Constantine. 
If they did, they cojild get testimonies, in favor of the 
Lord's Day t cLS the new day of rest and worship for the 
new dispensation. ,%- .. 

Justin Martyr, (A.D/lUo) in Dialogue" with Trypho 
the Jew said, "The first day after the Sabbath, remain- 
ing the first of all. days, is called however,, the, eigh- 
th, according, to the ; number of days of the cycle, a$d. 
yet remains the firsts" Cyprian, (A.D'. 250),\said, 
"The eighth day^, that is the first day., after the Sabb- 
ath, and the Lord's Day*" In the Apostolic Constitu 
tions, about 2^0 A.D. we have this word; "On the Lord's 
Day meet more diligently . . . (partaking of) the holy 
food." Fabian, (A.D. 2^0) said, "On. each Lord's day 
the oblation of the altar should" be made by all men 
and women in bread and wine." Barnabas, a post-apost- 
olic writer, gave this testimony: "We celebrate the 


eigth day with joy, on which Jesus rose from the dead, 
and after, having appeared (to his disciples) ascended 
to- heaven." ; Ep. -C». l$ w Younger Pliny wrote to Trajan 
the emperor (About A.D.. 100 ).y ?This. 'stated day 1 on - 
which the Christians in Bithynia assembled before day- 
light to sing hymns to Christ as a God, and to bind 
themselves by a saeramentum, must be the Lord ! s day* 11 
Irenaeus, (A,D. 1?8) said, "The, mystery of the Lord's 
resurrection may not be celebrated.: on*- any other day 
than the Lord's Day, and on this al one- - should; we obser- 
ve the breaking of the paschal fast."- - : P.^ter^ bis^ip . 
of Alexandria, (A*D. 300) said, "We keep the .I»ord r s day 
as a day of joy, because of Him who rose thereon.*" 


The principle of one day in seven for rest. is clear- 
ly established by the setting apart and the sanctifu- 
ing of the -seventh day in Genesis in connection with 
the creation* The fourth commandment again verified 
the principle in Israel that one day should be used 
for rest, with cessation from secular labor # The prin- 
ciple has been established, even through the specific 
day called, the Sabbath in the Old Testament is no long- 
er required of New Testament Christians* 

Inasmuch as grace is so superior to law and the New 
Covenant is superior to the Old Covenant, the present- 
day Christian should have even a higher regard and res- 
pect for the Lord's. Day than was held for the Old Test- 
ament Sabbath. 

No specific rules or laws are given for the proper 
observance of the Lord r s Day. The way in which the Old 
Testament Sabbath was observed should give the Christ- 
ian some idea of the respect and regard that should be 
given to a day commemorating the new creation through 

From the teaching, of our Lord concerning the .Sabbath 
(He being under the law until, His death), we .learxy that 
necessary work was permissible, such as tending cattle, 
or emergency work like, ..getting the ox out of the ditch, 
but it was primarily a rest day and a daty of worship. 

86 : - - -. THE. :, : ,EIIfiRiM„:„„;; 

,'the ? Christian should likewise consider the. Lord'jS - -/■ 
Day; .as' "M ; rest day and a day of worship. Alas,, in . 
these days the Lord 1 s Day is too often a. holiday in** 
stead of a holy' day, if Christians, do not safeguard 
the Lord 11 s Day by consistent practice, we certainly 
cannot expect tharti 1 anyone else will have a proper re-. 
garcTfdr it*. ;. • 

There is a worlc in industry that must be kept going; 
seven days a" week, but no spiritually-minded Christian - 
should ever think of choosing -such ajobfor the sake , : 
of the dollars involved, thereby robbing God and him- 
self qf the day that commemorates the ^resurrection of 
our LoM'&rid Saviour JesuS Christ. ■ For , the sake of 
his family also, he should not choose such a job. The 
Lord's Day provides a needful opportunity for godly 
parents to. teach and train. their children in the ways 
of. "fee Lord. ' .. " " ' _ 

The .Sabbath was #lso,. a time of religious activity. , -- 
The priasts and Leyxtes had more sacrifices to offer 
on the .seventh, day than orTany other./ This teachfes ~ns 
that. a. holy day proper ly includes Christiah ; activities : . 

,. The Lord" 1 s Day should be a fast-day rather than a 
feast-day.. It should be a day of worship rather than ■ 
a holiday. It should be a day for Scripture reading./ ^ 
holy meditation, edifying Conversation, and Christiari 
fellowship rather than a day of pleasure and carnal 
recreation. If every Christian would live on the 
..Lord's -Day as he will wish he had lived when he meets 
the Lord, we are sure that the Lord*s Day would in 
eyery case be a day of joyous anticipation and spiri- 
:.tual edification. . ..'•.: 

"";; .. \ —The Sw6rd and Trumpet, 1?62. 

Because of a vague feeling that Christianity does 
not prof it a man materially and is somehow unscientific, 
CHURCH ATTENDANCE IN EUROPE continues to decline* The 
theological revival of the 20th Century has had almost 
no influence upon the apathetic masses. In Denmark 
less than one half of 1 per cent are active church 
members.- In, ttxe Church of England, less than 5 per 
cent are active* — News clipping ** 




Constantine found the Church an independent body, a 
land of self -constituted commonwealth, ™hich might 
.sometimes be at peace, and sometimes at variance with 
the civil government, but which was never acknowledged 
as any part of the whole body politic;' "it had. a sepa-, 
rate administration, separate laws, and frequently 
(through the .perversity of its persecutors) separate'. ■_ 
interests also. The christian, as a citizen of the 
empire, was subject of course to the universal statues 
of the empire— as a member of the Church, he owed a 
distinct allegiance to the spiritual directors of the 
Church; and though this, allegiance was never inconsis- 
tent with his civil obedience, except when that obedi- 
ence would. have deprived him of his' religion, it was 
founded on more commanding motives, and was one from 
which no earthly authority was sufficient to absolve - 
him. Thus far, and thus far only, his ecclesiastical 
divided him from his civil duties; to this extent 
they placed him, at all times, in divergency from the 
State, and, in times of persecution, in actual opposi- 
tion to it # And so long as the Church which he honored 
was disclaimed as a part, or associate, of the State.; 
so long as the space between them was broad 'and distin- 
guishable, so long the limits of his allegiance to 
either were very clearly marked. Constantine compre- 
hended the "nature, and perceived the inconveniences 
and the danger, of this disunion; and he therefore 
employed the earliest exertion of his power and policy 
to acknowledge the existence, to consolidate the ele- 
ments, to establish the authority, 'and to diminish the 
independence of the Church. To accomplish the- first 
of these, three objects, he received that body into 
strict alliance with the state-* to effect the last, he 
§p received it, as to constitute himself its director 
as well as its guardian, and to combine in his own per- 

BfiiirL .. .■- ...... THE PILGRIM 

son the highest ecclesiastical with the highest civil 
authority. His right to this authority (if he condes- 
cended to consider that point) he might drive with some 
plausibility from the original institutions of Rome* 
From the: earliest .ages of its history, the chief magis- 
trate of the nation had been entrusted with the super- 
intendence of, the "national religiorij and it seemed fair 
that he should -impose the same, as the condition- of the 
ESTABLISHMENT of Christianity. And yet a great distinc- 
tion is to be observed even in this point. For, accor- 
ding to the ■principles of Polytheism, - the most sacred 
functions of religion might be performed by the hands' 
of the civil magistrates; but the consecration of a 
separate order to those -purposes by the Christian sys- 
tem excluded the Emperor from one administration of the 
rites of religion;- and the Prince and the Priest be- »/ 
came henceforward characters wholly distinct, and , inde- 
pendent.'' it was perhaps by this restriction, that- the 
first avowed and legal limitation was imposed upon the 
authority of the former; and. it was -not a trifling tri- 
umph to have obtained from a Roman Emperor the acknow- 
ledgment of any right in a subject, or any restraint "- 
upon himself . * • - • - ■*?-• * 

Nowithstanding this assumption of ecclesiastical 
supremacy by the Emperor, the Church retained in many 
Respects its separate existence, or at least the free- 
dom of its autonomous constitution— indeed, -had *not 
this been so, the term Alliance, which is used to desig- 
nate the union of Church and State under Constantine, 
as it implies a certain degree of independence in both 
parties, would be unmeaning and out of place. Some 
immediate advantages were also reaped by the Church; :' 
much- that it had formerly held by sufferance, it now 
possessed by law; many privileges, which had hitherto 
existed through the connivance only, or the ignorance, 
of' the Government, were now converted into -rights, and 
as such confirmed and perpetuated. '■ - 

Constantine divided the administration of the Church 
into 1. Internal, and 2. External. 

IV The former continued, as heretofore, in the 
"hands of the Prelates, Individually arid in' Council— 

THE ■■■ PILGRIM 89-.- 

'little or •; no alteration was introduced into this depart- 
merit j;. and .it comprehended nearly every thing which was 
really tangible and available in the power of the; , ., 

-Church before its association with the State, now. con~ 
firmed to it by that association* The settlement of } .,, 
religious controversies was recommended ;to the wisdom, 
of the Hierarchy; the forms of Divine worship, the , :; 

-regulation -.of customary rites and ceremonies, or the . . 
institution of new ones, the ordination and offices • 
of-- the priesthood, which included the unrestrained v r 
right , of -public preaching, 'and the formidable weapon, 
of spiritual censure were left to the exclusive direct 
tion.of the Church. The freedom of episcopal election 
was not violated; and the Bishops retained their power 
to convoke legislative synods twice a year in .every - 

-Diocese, uncontrolled by the civil magistrate, We> have 
already, mentioned, that, by the Edict of --Milan, the- ■.-■ 
possessions of the Church were restored, and it's legal 
right to them for the first time acknowledged; and this 
act of justice was - followed, in the year 321, by anoth- 
er Edict which permitted all subjects to . bequeath - pro- 
perty to that Body. Exemption from all, civil offices .. 
was granted to the whole body of the. clergy; and, per- 
haps, a more important privilege, about the same time; 
conferred on the higher orders, was that, of independent 
jurisdiction, even in capital. charges, over ■ thqir^gwn 
members: so that the Bishop, .among the myriads.,. 
of the subjects of the empire, enjoyed the right * of . - 
being tried by his Peers. This was, not granted, how-; 
ever, with any intention of securing his,. impunity; foy, 
though degradation was the. severest punishment. which; 
could be inflicted by. a. spiritual .court;,, the penalty 
was liable to increase, after condemnation, by the 5 
interference of the secular authority*- While we may 

consider the free trial of the Bishops in a political 
light, as another important inroad into the pure despo- 
tism of the imperial system, we are also assured that 
on the Body, thus exclusively possessing it, it con- 
ferred no inconsiderable advantages ♦ But another pri- 
vilege, even more valuable' than this, and one which 


will more constantly be present to us in the history of 
^succeeding ages., is.,trac:ed..with equal. -certainty to the 
'legislation' "oFTOQjn^tantine # The arbitration of Bishops 
' t;: in ''^pjjd%^^-'^L££erei^BB referred to them. in their dio« 
V: cfese : ^s now-gratified by law; and their decisions, of 
which the validity had formerly depended on the consent 
of theVpiarties, were henceforward enforced by the c.lvil 
.magistrate. • On this was imperceptibly esta- 
blished the vast and durable edifice of ecclesiastical 
jurisdiction; from, this simple legalization of an anci- 
ent custom, in. process of time, the most substantial 
portion of sacerdotal power proceeded* and the most 
extravagant pretensions of spiritual., ambition® But 
.. those consequences convey no reflection on the wisdom 
of Constant ine, since they were produced by circum- 
stances which he cou&d not possibly foresee; and which, 
besides, never influenced, to. any great extent, the 
eastern division of Christendom. 

In the separate view, which we have taken of the 
internal constitution of the Church, we perceive &j v; 
powerful, self -.regulated body, armed with very affipla; 
and extensive authority and supported, when.sucjx supp- 
ort was necessary, by the secular arm* Let, us proceed 
to the second division, or the external administration 
of the Church. .;••« 

2. Of this department the Emperor, assumed the en- 
tire control to himself. It comprehended every thing 
relating to the outward state aiid discipline of the 
Church; and was understood r to include a certain degree 
of superintendence over -.such : contests and d§bates- as, 
might arise among* the ministers, of w^atsoevei;, r^nk,; 
concerning their possessions, their reputation^ .their 
''rights and privileges,, as well as their ..political, or 
other offences against the laws of the Expire!/ ;Eyen, 
the final decision of rel jlgious controversies swa£ -sub- 
jected tbr the discretion of -judges appointed; "fc>y the ; 
Emperor: the; same terminated any differences which-:, 
might *", arise between.. the Bishqps and people, fixed the 
limits of the ecclesiastical provinces, took- cognizance 
of r ,,ih'e! CIVIL causes subsisting between ministers, and 
lent" his power. to A tixe execution: ; of the punishment due 


to their criminal offences* And though the right* of 
convoking local and provincial synods remained -with 
the Church, that of assembling a General Council was 
exercised only by the Prince, 

— ¥addington f s History of the Church. 


The Lord is my Shepherd : 

We hear David : say, 
My wants He supplieth 
As I journey on my way* 
1 ' He-maketh me lie down ..-;.': 
- .;• . .... In, pastures so green ■ .*; t .<~ - -.. 
There to rest from my worries.. . '. 

From the troubles I have seen • 
He leads me by the waters, 
. : Still waters of His love 

There J- drink: when -I'm thirsty 
And praise Him" above; "'"'""' 
''•*.'•' ' He restores me the joy : • 

Of salvation J lose, \ 
By sin and transgression 
yftiich so often I choose. 
'■■ He'" leads me in* paths 

Of righteousness here 
„ For. His name's sake only . , \ 

, I shall persevere. 

*'"■■■' Yea, though I walk through 
The shadpw of death 
I will fear no evil 
. He gives me sweet rest. 
Thy rod and Thy staff, 

They; do comfort, when faint; 
Through Thy mercy dear Lord* 

Thou wilt hear. my complaint* .' " 
v ■ Thou preparest a table ' ; "■' ; ; ■ 
£x& there I- can eat* 
In the presence of mine enemies - 

Who would sign my retreat. 
Thou anoint est my head 
With gladness of oil 
t My cup runeth over 

My garments not soiled* 
Surely goodness and mercy 
Shall leave me no never, 
And I will dwell in the Lord's house 
Forever and ever* 

Selected by Mary Hitch 
Sonora, California 


— ; ' ::;,•-• •.:.•; . RUTH 

Ruth was a native of Moab, and became" the daughter- 
in-law of Naomi. Soon after Ruth married Naomi's son 
he died, Naomi, being a widow too, Ruth became close- 
ly attached to her. Naomi begged Ruth to go home to 
her mother r s house,' for she felt Ruth would have more 
opportunities with her. own kinsman. But Ruth refused 
and said, "Intreat me not to leave thee, or to return 
from following, after tftee : : for whither thou goest I 
will go; , and where thou logest, I will lodge: thy 
people shall be my people, and thy God my God: Where 
thoujiiest, will I die^ and there will I be buried: 
the ord do so tp me, and more also, if ought but 
death part thee from me. 

This was an act .of love on Ruth's part. Instead 
of going home to her own family she determined to 
stay and care for poor aged mother-in-law, for they 
were very poor and , there was a famine in the land, of 
Judah (JfaoraUs native land). 

So they decided, to go there to live. Ruth gleaned 
the harvest fields for a living, arid in doing this she 
found favor : in the sight of Boaz (a wealthy man and 
kinsman of t N&omi*s husbandO. Later she married Boaz 
and bore a son Obed, which was the grandfather of 
King David.. 

Kenneth Martin 
Nappanee, Indiana 



"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 11 


As we take from God his blessings- 
Air and sunshine, rain and food, 

Health and strength, and grace that keeps us 
From the low. and vile and lewd— 

In return we should be giving 
Back to Him our best in praise; 

Yes, our best in time and service 
As we journey through life f s days. 

For the kindness of our neighbors, 

For the prayers that Christians breathe, 
For the love that loved ones give us : ;- 

And the blessedness they wreathe 
Round about our hearts and spirits, 

And our lives on earth*s brief shore. 
We should in return be giving 

Back to them as much— or more. 

Giving back our best is blessed— 

And for this we -all should plan— 
When it's rendered full and freely 

To our Lord and fellow man; 
For we know that in so living 

Life is never, never vain 
In that heaven is awating 

With that vast Eternal gain. 

— Selected 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


Evidently it is very important for Christians to 
have a correct understanding of the relationship of 
faith and works to their salvation, for it is expound- 
ed and argued in the New Testament, first, by the Lord 
Jesus himself, and then by the apostles Paul, Peter, 
James, John and Jude. . 

There are a number of texts in the New Testament, 
which, if taken alone Without regard to other teaching 
by the same authors, 'that- would make it appear, on the 
one hand, that the sinner is wholly passive (has nothing 
to do) concerning his salvation; and on the other, as 
if it depended entirely upon his own acts or deeds. 

With some thoughtful study of the Bible doctrine on 
this subject, it is plain that man cannot do any work 
or deed that could procure salvation for himself, any 
more than a condemned man in prison can pardon himself. 
If this were possible, there wou^d have been no need 
for a Redeemer and an atonement./ But there is abundant 
teaching by the Lord himself and all the New Testament 
writers that there is an obligation on the part of every 
believer in Christ Jesus to obey His known will and do 
works of righteousness, which if ignored or refused 
would prove 'a lack of faith and- separate him from the 
Lord and salvation. For Jesus says, "not every one 
that saith unto me, Lord, Lord, shall enter into the 
kingdom of 'heaven; but he that doeth the will of my 
Father which is in heaven."' And, "Go ye therefore, 
and teach all nations, baptizing them in the name of 
the Father, and of the Son, and of the Holy Ghost: 
teaching them to observe all things whatsoever I have 
commanded you • . ." - A - 

The Gospel -announces or proclaims the grace of God 
to man, and at, the same time reveals man*s obligation, 
because of it, to respond and obey its conditions and 
requirements. This is God*s order throughout the whole 


revelation of His goodwill toward man. It is always ~ 
God, and what He has^ done: for Man, first, and then marr; 
and what he owes to -God because of His* Grace. . <i ;.:,;. 
'Thus, faith and works are as related in the spirits 
ual life and salvation of . the believer as- soul and body 
are in the natural life. 'If there were ho 
or obligations of any kind- upon man for the gracious! 
gift of salvation, there-*, would have been no need for . 
the Gospel, Man's- sa IVation does not begin with, him^ 
self and what -he begins -to f do, but with God and what: .; 
He has already done* For- the provision and powejr* . and 
~act of salvation- is of God. But while this is^tru&j- it 
"is also true th J at God does not save man apart or with*, 
out his response-to what God has -alredy .done, for hinu . 

This is in perfect 'harmofty .with^the idoctrine of rfehe, 
apostle Paul when he saysy "For : by'. grace -are ,yse .savacLJ 
through faith; and that not of yourselves i- itc is- the --u, 
gift of God: not of works letet any man should. boast.;" 
Eph, 2:8^9. But he says also in Titus 2:11,12 that 
this same grace -which bring's salvation, TEACHES us 
"that denying ungodliness and ..worldly lusts, we should 
live soberly, righteously, and godly ^ in this present 
world. » 'VJhen this order of -God is recognised and* kept 
in mind, there will be no aonfusibn in the mind' of any 
belieirer regarding the relation of X aith and works in- 
his life and salvation.* : * - v * -u 

- I' once heard a preacher relate how when he urged a . 
certain man to "accept" Christ and the ? ifree gift,"; * 
he would say, "If only I could do it." He- said ; he « -: 
would then have to begin all over and expian to him- 
that it is a "gift" and there was "nothing for him- to 1 
do but receive it. He then illustrated this by taking 
hi£ watch from his pocket and holding it toward his 
audience and said, "If I off er you this wa'tch as ; ^ gift, 
all you have to* : do is to take it* For if it is a gift 
I would ridt have 1 a string attached to- It to pull it 
back again »" -' ■ V -Z 

This same idea was als& illustrated in a tract which 
this same preacher circulate hf representing that a 
certain beggar came to the ; door of a prosperous looking 
home and asked if he could do some work for something 


to eat*- Whereupon the owner of -the house informed him 
that dinner had gust been prepared* and they were , sit- 
ting down to eat, and invited: him to. the table, also to 
eat with themv: £he beggar insisted that .he wanted to 
earn his meal* but was finally prevailed upon to accept 

vitias a free gift and sat down and enjoyed a gracious 
meal with them without ^cost or. obligation. But after 
he had. eaten, and went out , to go his way, he passed by 
the 'wood pile and stopped. and cut: some wood to show his 

-appreciation for:. the goodness of his host. « 

;: While ! these illustrations show-: some elements of truth, 
concernig the . grace of God and the. free gift, the infer- 
ence drawn from them and its application do not adequate- 
ly, represent the grace of God in the salvation of/man. 
Certainly God justifies (accepts) the ungodly when they 
believe on him, as Abraham did, before they have "worked" 
deeds of righteousness. But the Bible nowhere repre- 
sents that" God dispenses the free gift of eternal life 
.anyone without obligation on their part- (or without 
any- "strings attached"); Indeed the strings ^re the 
strongest Cords possible, which bind the recipient to 
God and Jesus .Christ /in. such a way that he shares in •' 
the death bf Christ so that he may also ..rise- with him 
and walk in newness of life ^ as witnessed by the, whole 
cont^xtiof Romans 6, of which: verse 21 is the conclus- 
ion. "For. we are members of his flesh, of his body, 
and his bones (Eph. 5:30), even, as a wife is attached 
to her husband. It may as well be said that there are 
no strings attaching a wife to her husband* n 

In the : matter of the beggar who was invited to par- 
take of the free meal,' and then of his -own/- accord chose 
to cut some wood to show his appreciation, it fails to 
illustrate.; the true nature of God's claim, on the pardon- 
ed sinner. = How. God gives -"free meals" to all men/alike 

r is shown in .Watt. . -|:U5, where it. is said that He maketh 
his sun to rise on ^the evil and good, and sendeth raift 
on the, just and "unjust." :But when he takes one into 
his house to sit at His table, certain obligations : '* 
devolve upon. h : ±m^ which He > and. not the guest, ha& -or- 
dained; &$ "illustrated in the ; parable of the wedding 
feast to whichibioth the good and bad were gathered in * 


from the hiways and hedges without discrimination or 
credentials, and brought in to the king l s supper free 
of charge. But when the king came in to see the guests, 
he saw there a man which had not on a wedding garment. 
The severity of the sentence passed upon him indicates 
that he must have known that it was required, and could 
have been, obtained, because he had no excuse. 

We do not enter the Father *s house and partake of 
his gracious gifts, and then go on our way as we had 
been before, and on the way make our own choice of the 
good deeds we will do to show our appreciation. This 
would indeed be our own works of righteousness which 
we have done, and not the works which the Father has 
ordained that we should walk in them. 

The free gift of eternal life is not something that 
may be detached and given from one person to another. 
It is an. inheritance made possible by first becoming 
related to God as dear children. His free gift to us 
includes the surrender of ourselves and service to him 
permanantly.* We enter the. Father r s house to stay* We 
no longer roam the hiways. Know ye not that to whom 
ye yield yourselves servants to obey, his servants ye 
are to whom ye obey, whether of sin unto death, or of 
obedience unto righteousness, Romans 6: 16, 

When Paul was apprehended on the Damascas road, and 
said, "Lord what wilt thoxi have me to do? u the Lord 
said, "Go into Damascas, and there it wilS be told thee 
. what thou must . do , " 

When they cried out with conviction under the preach- 
ing of Peter on the day of Pentecost and said, "Men 
and brethren what shall we do?" Peter said, "Repent, 
and be baptized every one of you in the name of Jesus' 
.Christ for the remission of sins, and ye shall receive 
the gift of the Holy Ghost," 

When the rich young ruler came to Jesus and said, 
"What good thing shall I do that I may inherit eternal 
life, Jesus told him what to do, but he refused, and 
the record says, "He went away -sorrowful. The inference 
is that he did not receive the gift of eternal life 
which he sought, because he was unwilling to obey the 
conditions which would have qualified him for it.-D.F.w. 


: • By J. I. Coyer 

Blindness, a severe affliction that many have to 
bear in this life; some born blind, others by accident 
or disease enter into the region of darkness. 

Blindness, a loss of sight, is far more handicapping 
than the loss of the use of any of the other senses. 

Blindness sent as a punishment came to the people 
that besieged Lots house in Sodom. Gen. 19:11. The 
army sent to capture Elisha the prophet, who prayed 
they be smitten with blindness, and it was : so; then 
Elisha led them blind to Samaria, where .their eyes 
were opened. Read II Kings, 6th chapter. The apostle 
Paul being made: to behold the dazzling heavenly light 
was blinded until Ananias met him. Acts 9*17* Bar- 
Jesus who opposed Paul Vas arrested from his evil work 
by being blinded for a season. Acts 13*11. 

Seven times do we read where Jesus restored sight to 
the blind, even to one born blind* John 9 si* An out- 
standing miracle; \Jes,us .completely cured one possessed 
with a devil who was also blind and dumb. Matt. 12:22. 
Blind Bartimaeus, the beggar receiving sight, followed 
Jesus along the dusty highway. Mark 10:U6. "Miereas 
I was blind now I see" the triumphant cry of the one 
born blind. 

Jesus said, "For judgment I am come Into this world, 
that they which see not might see; and that they which 
see might be made blind." John 9: 39. Some of the Phar- 
isees on hearing this said, "Are we blind also? Jesus 
said unto them; If ye were blind ye should have no sin: 
but now ye say f we see; 1 therefore your sin remaineth." 
John 9:110^1. 

Handicapping as natural blindness is, yet when the 
eyes of our understanding are blinded it is a greater 
calamity that endures, unless the eyes of our under- 
standing be enlightened. Eph. .1:18. 

While we walk by faith and not by sight(ll Cor.£:?) 
yet do we read, "For now we see through a glass .darkly 


but then face to face. 11 I Cor. 13;1 2 » 

How wonderful to have in prospect the glorious time 
when perfect vision of immortal eyes, blends with di- 
vine understanding, and to know as we are known I 

Bartimaeus sat- long time ago, 

Beside the "way near Jerico; , ■ 

A beggar's lot along the road, * 
And blindness ms his heavy load* 

Then Jesus Christ passing along, 
"While multitudes the -way «nthrong; 

Bartimaeus heard him going by, .... 

For mercy he began to cry, 

* Have mercy Lord, see my distress t , l /■■ 

My blinded way of darkfulness; 
Thou Son of David hear me call, 
• My hope, my light, my way, my all.. 

♦ Thou beggar now they cry subside j ; v . 
Turn n ot t he Mast er s st ep s . as i de i : - ' "' "* 

Would he regard thy rags and sham, : ■-*' 

And countenance thy lowly name? 

Master turn n«t from me away, * ' 

I louder call for thy delay;. 
A heavy lfrt I have to bear, 

And I am burdened down with care. 

The Master hears the cry renewed! 

He who with power and love endewed, 
Commands that he be called -to come, 

To him who healed the. blind and dumb# ; 

, . Bartimaeiis threw his rags aside, 
'In Jesus Christ he can confide; 
.What should I do your load to light? 
"Lord -that I might receive my sight." 

Thy faith saved thee, light away, " - , - 

Be cured and whole without delay; 

He^saw the blessed light of day, - 
"And followed Jesus in the way. * 

Oh may we know and see aright, 
.•• ■..« Thy blessed truths be our delight; 
Though dark the future, hard the way, 
May we. behold eternal day* 

-Sonera, California 

100 -vi; .':; ?* : THE PILGRIM 

PURE RELIGION " *" v: ' 

PBy, L. I, Moss; 

James 1:27/'- Pure religion and uhdefiled before 
God and the Father is this, To visit the fatherless 
and widows in their affliction, and keep himself "un- 
spotted from the world, 

It does not take much to- defile anything pure. Take 
a bucket of puxve. water, just put in a few drops of poi- 
son, and it would-be. dangerous. So j.t is with pure 
religion, put a few' 'spots' 1 of 'the world in pnd it is no 
longer pure. This verse makes it very clear. We are 
to keep our selves -unspotted from the world. What are 
some worldly spots? Some are small, some larger * In 
our daily life, we' may "do some things which seem so 
small, but they taint the pure religion. We may just 
joke or jest a little, but it spoils the pure religion* 
Eph, 3>*U. This may seem a little thing but it does not 
belong to pure rellgon. 

How careful we ought to be of our words and conduct 
when among, unbelievers,' 

In cur homes we may have things too modern, too 
much like the world. They become spots of the world, 
and spoil the pure religion. The cars we drive may be 
too fancy and- make ^another spot. Oh,- it only takes a 
few little -spots to ■ spoil'", i&e pure religion. In our 
attire, there may be -some spots as bright colors which 
are very much. in style in the world. We should avoid 
bright colors;,-"-. anklets, thin stockings, short sleeves, 
etc —Any spots of. the, world. If you want the future 
church to be 'pweguaird against these, things in dress- 
ing your childr.ejw -.,... .. 

Jewelry Is another- spot ^ that ' tains r £p the pure reli- 
gion, rings, wrist watches, ornaments of any kind. 
These may just be 'a drop that mars the pure religion. 
The radio is a thing which has entirely too much world- 
ly activities in it— a black spot to pure religion. 
The television is worse yet. The pure religion will 
become very much IMPURE when mixed with these things. 
Parents will see the effects of these things and wonder 


why their children are not interested in the church and 
Spiritual things. 

The text at the head of this article is the, inspired 
word of God. We must accept it as such. There could 
be many other items named as spots under this text. DO 
ME WANT; A PURE CHURCH? When the Lord comes what kind 
of people will he take with him? Oh, be ready. 

— Bradford, Ohio. 


Worldliness is a deadly enemy to Christianity.. True 
Christians abhor it like poison. But there are many 
different kinds of poison and probably just as many 
different forms of worldliness. 

Poison is not always labeled. Carbon monoxide, for 
instance, is colorless, odorless, tasteless, and invis- 
ible*. It is a highly poisonous gas produced by the In- 
complete combustion of any material containing . carbon, 
such as coal, gasoline, etc. When carbon monoxide 
fumes escape into a room they fill the air with deadly 
poison, unlateled and "unseen. 

If worldliness could always be labeled, the danger 
would be -largely removed. However this is not the 
case. It is even more subtle than carbon monoxide. 
Worldliness specialises in hiding behind (and within) 
noble virtues. Its very existence in. the life of a 
Christian depends on its ability to avoid being recog- 
nized. • 

The guady kind, of, is more easily detected 
than plain worldliness,. but they stem from the same 
root. Both are deadly to the soul and destroy spiri- 
tual life from within. 

The "plain" kind may not show on the outside^. But, 
like a festering pus-pocket beneath the. skin, it must 
be opened and the corruption removed before It can heal. 
The process of "opening up" is usually more painful than 
a running sore. 

Anything and everything that in any way hinders God 


f;rom working in us and/iMaugh us is dowiright.,wp.rldli^ 
"!SgS^J^®^^r ,H e ^^.qr not. . It is -any secular ' 
: thing 1 , attitude, emotion, intention, purpose, impulse, 
or motive that pertains and .contributes to this . life 
only. Especially is it. worldly if spiritual and eter- 
nal interests "suffer because of. it. ., 

•God intends that we eat to. live,. but living to eat 
is world iness no matter how .plain we dress. It is 
Christian to. make axi honest living, but it is worldly 
to starve "the sdul wfrile" feeding the body, to strangle 
one T s heavenly "life' In making an earthly living. It is 
Christian to help the poor, the homeless, the refugees; 
but it is worldly to be concerned! .only about their 
physical needs when their spiritual needs are even 
greater., . 

.It* is good stewardships to be -thrifty and saving; 
but , if one ? s savings;-. do not ■ help the cause of Christ 
they become worldly assets. The wide-awake "go-getter u 
who is not an equally good giver to the work of the 
Lord is worldly in his. life : . and purpose, in his heart 
and soul. , ? : . .-•■.- •• , 

If our .purpose .for farming, carpentering, house- 
keeping^ or, any other business is motivated by and con- 
tributes to the interests of this life only, we are 
roSbing God of the support we owe to His spiritual 
interests. If our .secular occupation, stops short of 
contributing to the spiritual , purpose for which God 
created and redeemed us, we are certainly missing the 
mark of ; our calling in Christ. ."For ye are bought with 
a price: therefore glorify God In your body, and In 
your spirit, which are God's*" "Herein is my Father 
glorified, that ye bear much fruit; so shall ye be my 
disciples." By "much fruit" Jesus meant something 
more than lots of f prm produce.. He meant spiritual- '•** 
fruity t , r - ... - ;- ,. •'•., 

God 'tests our labors by our mqtives and purposes, •- 

not by oup pretenses or accomplishments. The labor of 

toiling. Hands is "fruit" for the Lord IF It is done 

, ir wlth good will doing -service, as ; to the Lord t .and not 

* to men" (Eph...6:7), and IF the proceeds are used to >. ?» 


His glory. On the other hand, if our motives become . 
self -centered instead of Christ-centered, even church 
work becomes a worldly pursuit. Worldly motives for 
doing good take all the godliness out of the a.Qt. 
I Cor. 13:1-3. 

We believe in plain clothing, modest homes, and 
regular church attendance. We want nothing to do with 
the world's Satan-inspired frivolities and entertain- 
ments, such as theaters, beer joints, and carnivals. 
May God strengthen our convictions against loitering 
anywhere near those slimy sinkholes of social xorldi- 

But that sneaking "carbon monoxide" type of worldli- 
ness puts its victims to sleep before they know they 
have it. One presumes that as long as everything on 
the outside is in line all must be well within. So 
thought the scribes and Pharisees. Jesus likened them 
to whitewashed tombs full of dead, men f s bones. 

Are we ready to open up the secret chambers of our 
heart and have all our personal motives laid bare-? 
Have we dared to pray that God would search our life 
and expose every thread of worldliness woven into the 
inner fiber of our being? Unless we have our hearts 
"X-rayed" frequently by the search-light of God, we may 
be infected with worldliness syid not even know it. 

Worldly motives within sometimes disguise themselves 
on the surface. The result is wolves in sheep 1 s cloth- 
ing. It is even possible to dress extremely plain (or 
even slovenly) just to show off one's "humility". That, 
indeed, would be plain worldliness. True modesty and 
simplicity in dress are a credit to Christianity and a 
glory to God # But slovenliness is neither modesty nor 
simplicity,, ..It is either a false humility or sheer ,; 
carelessness by which God is never honored. He is a 
God of order and therefore cannot be the author of slo- 

Worldliness, then, consists of motives (or spirit) 
as well as in ''things", although a liberal show-off of 
"things", is usually positive evidence of a worldly- 
spirit within. This kind is soon suspected and the 


keen observer labels it for what it is. 
.>,.*,- - ■-: -r--Herold der Wahrheit. 


"It is later than you think," is no idle saying. 
We have already over slept. *The time of judgment is 
sweeping toward us. "And 'that knowing the time, that 
NOW it 'is high time to awake out of sleep for now is 
our : salvation ' nearer than when ' we believed . " That 
\ifiich shall strike our poor world as a disastrous 
storm shall prove to be our salvation (glorification- 
salvation completed) — if we are ready. '""'".... 
The stage is set by the enemies of God. Communism, 
Romanism, and Modernism are presently making mighty 
strides. They are prospering in their way. Even run- 
ning ahead of schedule. Satan is strengthening their 
hands. He is' set to destory the people of God from 
the "earth 1 . He is making his final stand before being 
cast : into the-pit of- fire. "Woe to the inhabiters of 
the earth and of the seal for the devil is come down- 
unto you, having great wrath, because he KNOWETH THAT 
HE' HATH BUT A' SHORT 'TIME." Rev. 12:12. ^' ' 
•'••"• My heart "*is : heavy : indeed- as I behold the pharisaical 
professors' of holiness hobnobbing with 'the world, cove- 
ting its smiles, and lusting after its cheap tinsel, 
and at : the" same time -scorning those of ±%& own company 
who are yet holding to the old li^es of separation. 
My- soul sighs in behalf ■ of 'the blind religionists ' 
who are saying, "I shall never take the mark of* the- "' 
beast. When they start to 'brand my hand or forehead 
with 666, I shall refuse. n These poor folk are blinded 
by the devil to the fact that "even now are- there many 
antichrists ^ whereby we know that it is .the last time." 
-I John 2:18. In the l£th verse of this same chapter 
John says, "Love not the world (world order) $ neither 
the- things that are in the world.- If any man love the 
world, --the love of the father is not in" him." This 
world -system is nothing different from the spirit of 
antichrist. All who fall in line with the customs, : 


fashions , habits , .and spirit,. -of this self ish world, are. 
already out of joint "with God and .are endorsing the ,.„* 
antichrist system, /The Qbyious/.jnark of the beast will 
only be the climax of what . they /are . already accepting*' 

These deceived religionists who see -no harm "in this, 
no harm in that, no harm in anything, /are / absolutely /. 
blinded by the devil. Just because ,- people" are ? nice . \; 
respectable citizens 4 n this "world does not. tyean'thai/ 4 ' 
they are citizens' of the kingdom of heaven., '/.'It Is 3,,/,. 
sad sign when we see that those who claim to fee God r s. 
people are getting along so well with/the world. 
Jesus didn f t, the apostles didn ! t, oiir forefathers 
didn't, nor can we if we are wide awake to follow 
Christ in reality. "They that will 'live/godly in ..Christ 
Jesus shall suffer persecution. u * , ; /. 

Yes, the people of God are headed for "trouble : and 
liquidation so far as it lies 'within .the power of pick- 
ed Communism or Catholicism. They have put to 'death/- 
millions elsewhere, and they will do the same/for, us. 
here— if they;,have a chance. If Jesus comes for His 
people before we are plunged into the fires of tcibtj- . 
lation, then we,.. will cheat these systems of hell quit;/' 
of their intentions, "but if Jesus tarries then .we\ shall 
witness the fires of martyrdom which millions have ' ]' t '[ 
known. This Is r no./ calamity, for, God's true people, but 
shall in effect be "their crowning day. Let us sustain 
no thoughts of,. sympathy for ourselves concerning tj}at : 
hour of judgment, but let us sincerely pray that God . 
may, strengthen' us for the subtilities of 'Satan facing 
up/ now. r . If, by the grace of God, we keep the^£aith 
now without yielding in* the least .to the schemes,, of , > 
the devil,. then we shall have nothing to fear. .If we/ 
flirt with/the ant'lphrist system now we. shall fall in^ 
to the beastly snare as easy prey. 7 Those who allow, 
the .marks of the' world to be placed" upon them now shall 
have no alternative" when the climax , comes. Poor decei- 
ved friend, if you are persuaded to believe now that 
the world system is not so bad, and if there is some-, 
thing within you which ciesires to endorse the system,- ■ 
then it is evident th§t you are already a part of it, 


regardless of what you think to the contrary. You will 
hav& no changes to make when the obvious mark of the . 
beast; is ' given. You could not afford to bear the cross 
and be different when it was comparatively easy to take 
the way of the Lord, so be sure of this, you will cer- 
tainly : hot have the courage to refuse the mark when 
fade' to- face with death or starvation. By then, you 
will likely be deceived to the extent that you will 
have no convictioh against accepting it, just as you 
presently have no convictions against doing what you 
are' already doing. How sad indeed it is to hear people 
who profess* to be followers of Christ say, "I have no 
convictions against doing what I am doing," even though 
God has spoken to the contrary, and Jesus has said, 
"That which is highly esteemed among men is abomina- 
tion in the sight of God." Multitudes will have no 
conviction against taking the soul destroying mark of 
the antichrist, even though such shall seal their eter- 
nal ; destiny . 

-" • • Believe me, dear reader, all of the modern fuss 
against standards' of separation from the course of the 
world is more subtle than we know. The question is 
not so much how long the hair must be, how long the 
sleeves must be, or what we can see, or what we can't 
see, where we can go, and where t-:e can't go* The 
question of all importance is, ""Whose side do we want 
to be on?" If there is something within us which 
craves to dress like, do like, act like, look like, or 
be like those who belong to the world order, then we 
are already in a sad condition. We might even refrain 
from conforming to the ways of the wicked world, and ... 
yet be on the world's side in reality. If we are truly 
the children of God, then it is settled that we have 
His nature within us, and the desire for the world is 
gone. '■ If 'such is not gone we are still in its snare- 
regardless of our cheap profession. 

Satan and the forces of darkness have set the stage 
for th6 final acts of this age. What are we doing as 
the people of "God?' Are we setting the stage for our 
final stand for righteousness, and to be faithful even 


unto death? Have we set/the stage to earnestly, contend 
~f or 'the faith once delivered unto the saints? Are we 
prepared to fight to the finish for. the faith of our 
fathers, or shall we, like millions of others, come to 
terms with x the devil?, .This is. jtlja/t .which . makesvjrae sigh 
with gfief , If we are .faithful, we shall sopn exchange 
our sufferings for a soverign crown, . but -if ?. we give in 
a. little here and a little there ,^ v thus- 1 pleasing, the,;, 
devil, we, along with the masses,, shall ,spq3% be:;damned 
world without end, God help us no^, mA st^ab us-jawake 
before we sleep the sleep of eternal death*. "If a^rf- 
jmrx, worship the beast and his image, and ^eceiv^-his 
marie, in his forehead, or in his hand, th,e saip.,'>. 
^ dr-djaic of the wine of the wrath of God, wiii^ch is poured 
.put without, mixture into the cup of His; indignation.] -..-■ 
he shall be tormented with fire<and brimstone- in.,the.-- of. the holy : angels and in the. presence-: :of ,the 
'Lamb; and the smoke of .their torment ascendeth up,: for- 
ever and ever; and they have. no. rest day nor . night ,. who 
worship the and his image, and whosoever receive 
eth the mark of his name. 11 Rev, lU; 9-11. On Whose- * 
side are we standing? Whose system are we accepting? 
Consider 9i Act .now, for "It Is later, than you think.- 4T: 
■ f .«*-.- ...■.:.■* -., .;■ r-/iission -Messenger • 

'What' can ^tr.ip'^1dle^■seemi}ag beauty 
From. the Idols' of [ the earth? : ' 
Not a sense of. right or duty, 
But a sight of peerless worth. 
f Tis the look that melted Peter, 
'Tis.'the face that Stephen saw,' ' [ 
1 lis 'the heart that itfept;with Mary 
Can alone from idols dratf— 
Edraw and win and fill -completely,* 
Till the cup o ! -er flows It's brim, 
What have we to do wxth idols 
Since we've compahied with HIM? 

J. G. Hootmaft.-, 
Mode s to , California 



-Stephen, in his apology as recorded in Acts, speaks 
m£ the church in the wilderness* He refers, of course, 
to Israel wandering between Egypt and Canaan, tormented 
by hunger and thirst, threatened by serpents and host- 
ile armies, always seeking rest arid quiet and never 
finding it. They were never at home but always on the 

The French Protestant Huguenots also, in the seven- 
teenth century, like the Waldenses in the centuries 
before them, called themselves the church , in the -wild- 
erness. They had to hold their meetings in caves, for- 
ests., and desolate "places. They dated their baptismal 
and marriage certificates from "the Wilderness, 11 Their 
pastors wandered about, constantly changing locations, 
ever on the alert for spies. For a whole century "the 
French government and : the Papacy joined hands in an 
effort to destroy them. 

The Anabaptists likewise developed their movement 
in. the waste places of persecution. Armed executioners 
sought them- out, and* killed: them without trial. They 
were overtaken in the woods and' mountains where they 
were hiding, and cruelly put to death. Their property 
was confiscated. They wandered about "in want, home- 
lesness, and ■ affliction, in mountains and deserts, in 
holes and caves of the earth. . . .They must flee with 
their wives and little children from one country to 
another, from one city to another. They are hated, 
abused, slandered, and lied about by all men." 

Christians under persecution are still realizing 
that the habitat of the Christian Church is in the 
wilderness. The story of recent sufferings under com- 
munism has not yet been told. We may be sure that 
there is a thrilling story which can someday be told. 

Most of us know nothing. of the wilderness of perse- 
cution. We live in a day and in- a climate of toler- 
ance. The world is willing in our times for the church 
to settle down and be at home. We are assured that 
what we thought was wilderness will grow corn and roses. 

THE- PILGRIM ' ~/ - 109 • 

But let us be "assured that the true church will -" '- 1 - 
always be the church in the wilderness. It is not. a 
wilderness of beasts and hostile men, but rather the ° 
encroachment of Christ-denying ideas and world-loving 
ease. It is what Lawrence Lepton has called the "neon 
wilderness." .Our civilization and our culture are to- 
day attempting to smother out the faith which another 
culture failed to bludgeon to death. And the, chances' 
for success are far greater today. Ease may 'accomplish ■• 
what rigor could not. The Christian faith flourishes J,: ' : 
under persecution, but dies where there is no : testing^ 
One can call himself a Christian these M days witho'ut ' a- - ■ 
single experience of difficulty. n A man. can "live" his-"- ; 
whole life in this country without finding out whether-"-^ 
he is a coward, 11 says one. And that goes f or Xhristisftts 
too. The neon wilderness Is a.placp.-of. siren _c^ll$ J to 
ease and comfcrrt and pleasure* . . • .*.;* .. f? ^ .■-'"' ' "" ; : 

The point is that a church which is baunqT'Tor' 'h : £av6h : 
qannot settle down in any ■ earthly wilderness." It dare 
not make peace with any political order or economic 
standard or social climate. It dare not identify the 
Kingdom of God with any Kingdom of. Man. It cannot eli* 
minate "I Am a Stranger Here" from its hymnbook. It 
is false to its character"' when it becomes fully at 
home in a world which is essentially at war with God. : ' 
It never forgets its alien status; its rcltis^nship' "is*"; 
in- the Eternal Kingdom. . .-. • , r ■ \.\'^ 

It is difficult to live in the world arid not to be- 
come identified with the world. There must be. constant 
reminders' *thart we are a church in the wilderness. 'Per- 
secution helps, but no one would deliberately "seek for 
persecution. In such 'times as ours there is great 
need for. the teaching which keeps clear the calling 
and the .'character -of ~ l a pilgrim -church. Church discip- 
line must keep ; us-' aware of: true Christian standards. 
Nonconformed living, which applies rigorously the Mew 
Testament, ethi^c, , will help to remind us of the' differ- 
ence between the church 'and the -4orld. And. a* constant 
watchfulness for the coming of oar Lord, who shall 
bring to nothing this worldly wilderness and displace 


it by the eternal Canaan, will prevent our falling 
into the complacency and the evil ways of the wilder- 
ness dweller. 

— Gospel Her aid j 1^56. 

.;i; -. WHO is my.neighbor? /'; : 

c 4 ship was sinking off the, coast q£ Scotland. The 
lifeboat that went to the rescue "took of f all the crew 
but: one* Adding him would have sunk the lifeboat. As 
soon as they got' to shore , the captain of the lifebaat 
~a$ked .for volunteers to go back with him to try to resue 
the. last man. Some of the lifeboat crew were too ex*-' 
hausted to go back. » A young fellow stepped forward to 
go. His mother put her arms around him and said/ "Dc^t 
go, John. Your father was drowned, your brother 1 William 
w$nt to -sea and never came back. I fe,ar he also Is ' 
drowned-. You're the only one I have left." 

John said, "Mother, a man is in peril. I must go 
to try to recue him. God will take care .of us. n The 
lifeboat wa^srgone a long time. When it finally appear- 
ed again, John shouted from the bow of the boat, ll We 
saved the man— and; it's brother William!" 

..Tiais ; young, jnan risked his life to save an unknown 
man bec^use.he. loved his neighbor as himself. And then 
he had the great joy of finding out that he was saving 
his-'own^brotherl #-."■■■ 

Let us iread.our Bibles and pray more, Then our love 
for God, will grow. Hie more we love God, the more we 
will love others.- —Selected ' ,....- ~. ' "• '• 


^The Salida congregation will hold their Autumn 
Lovefeast at the Salida meeting house, if the Lord 
will, November 17-18 . . v ' 

The 'usual invitation i& extended to members and 
friends to attend. 




From the time of Nehemiah downwards Jerusalem freq- 
uently gets this name. "They cast lots to dwell in 
Jerusalem, THE -HOLY CITY" (Neh. 11:1) "The Levites of 
THE HOLY CITY" were two hundred and eighty-four" (NEH. 
2jl8). "They call themselves of THE HOLY CITY" (lea. 
U8:2). "Put on thy beautiful .garments, Jerusalem, 
THE HOLY CITY" (Isa. £2:l). "Seventy weeks are deter- 
mined on thy HOLY CITY" (Matt. i*:£). "Went into THE 
HOLY CITY and appeared unto many" (Matt. 27:53). "THE 
HOLY CITY shall they tread under foot" (Rev. 11:2). 
There are only two other places in ^hich the words 
occur, and these refer to the heavenly, not to the ear- 
thly city. "I John, saw the' HOLY CITY, New Jerusalem, 
coming down from God out of Heaven" (Rev. 21:2). "God 
shall take away his part out of THE HOLY CITY" (Rev. 


Today, among Mohammedans, it is as El-Kuds oinEI- 
Mukaddas, "the sactuary," "the holy plac©,".' that Jeru- 
salem is known throughout the East. Mien Melchizedek, 
that strange, remote figure (Gen, lh:19-20), "without 
father, without mother, x-uthout beginning of days^or 
end of life" (Heb. 7:1-3), suddenly flashes across 
Abraham's path on his return from the slaughter of the 
kings, it is as "king of righteousness and then also 
king of Salem, which is king of peace," that he comes, 
and not only king but also, "priest of the God Most High" 
(El Elyon). The Tel-el-Amarna tablets mention Jerusalem 
as early ; as ll|00 B-.C. as a stronghold of some importance, 
under a governor who acknowledged the Egyptian king. 
But there are even earlier associations with a Babylo- 
nian supremacy which preceded It. Under^ the Maccabees 
the city maintained^ a fierce independence for a while. 

112 :. ■ ;: rrilffiL PILGRIM' 

and the Temple -was reconstructedj but after one of its 
many sieges it was captured by the Roman Pompey {6$ B.C») 
who penetrated unharmed into the Holy of Holies. The 
year A.D. 70, when the Roman armies under Titus stormed 
it and destroyed the Temple, ushered in the long era 
of Gentile domination . So terrible and appalling was 
the destruction then, which our Saviour had foretold, 
that Trtks~with strange truth from heathen lips— said, 
11 It is ; not I" that have conquered. God, in His wr&th* 
against the Jews, has use of my arm. " Jerusalem 
now became a ROMAN COLONY, designated Aelia.Capitolina. 
No Jew was allowed to approach it under penalty of i ? ; 
death; the place was inhabited by foreigners, arid a 
Temple of Jupiter CAPITOLINUS; was Erected on Mount . 
Moriah. For two thousand years Palestine remained, under 
Gentile domination, for twelve centuries of which Islam 
held the' Holy City. Twice only have Christian forces 
occupied Jerusalem, the last Christian ruler being 
*'5*federick"~ II of Germany, 1229-12Ut, until the Mandate 
wa& granted, to Great Britain in 191? • 


The Most High has humbled Jerusalem with the sever- 
est judgments any city has ever known. It has endured 
some 28 seiges. Fifteen of these are recorded in the 
Bible and thirteen' in profane history. 

1). H4I4.2 B.C. (700 years before Some was founded) 
mentioned in Judges 1:8. 

2); 960 B.C. By David, mentioned in I Chron. 11:U> 

3). 875 B.C. By Chishak, King of Egypt., 

%% 19k B.C. By Philistines and Arabians. 

$)* 739 B.C. By Jehoash, King of Israel, against 
Araaziah (II Kings lMl3,ll*)i 

6). 63O B.C. By Rezin, King of Syria. : 

7). 603 B.C. By Sennacherib, King of Assyria. 
: 8 ) . I4.96 B . C . By Nebuchadne zzar . Temple Pillaged . 
'{Il'Chron. 36i.6,7). 

91* JU89 ■ .B.C, By Nebuchadnezzar, second time. Temple 
again pillaged. (II Chron. 36:10). 


••* 10), ■•4*78 B.C. By Nechadnezzar. -City -burned- (II ' 

Chron. 36:17,- 20); ■•- ' 

11 ). 320 B.C. By Ptolemy Soter, King of Egypt, 

100,000 captives taken. : T •:.<■:'■- . 

12) . 203 B.C.- By Antiochus the Great ;V-- : ■■' - ; . ■ ■ 
13) • 199 B-i-0-; -By Sdopos, General of Alexander the 

Great. Greek' -garrison* left In charge; ■ >l •••*.?..**'•; 

* Ikh 168 : B.«C. By Antiochus Uth.~ « • •■'■'- ■- 

' The following 13 are gathered from prof ahe -history: 
15). 162 B.C.-; By Antiochus 5th, in the day^ of 

Judas Maccabaeus. i *'■•' 

16). 135 B.C.- By Antiochus 7th, against- Hyr&eanus. 
17). 65 B.€. By Hyracanus and Aristohulusv' '^-:;-; 

"■"'■■ 18) : .'' 63 B.'G;-\By Pompey —on the Sabbath ; Da^. : >- -'■ v -' 
19) # 39 B.C. By Herod with a Roman Army* ■'■ : -. > 
20). A.D. 70. : By. Titus, second temple burned. - •■ 
-- 21). " :: A.P; 135. By ; Romans against a false Messiah, 

-BarCochebas. (For 200 years the city pas Bed out of 

history, and no Jew was allowed to approach the city.') 
22). A.D. $$9 m By Chosroes, the Persian^ '/who- 

swept the country. ■'•->■> 

23) • A.D. 636. By Caliph Oamar^and- th : e Turks. - 
2)4). A.D. 1098. B y Afdal, Vizier of Egypt. 
25); A.D. 1099. By First Army of Crusaders. * 
26). A.D. 1137V 3y Saladin The Turk.- -' ■■ -'" ;! 
27). A.D. 12UU. By the Tartar Hordes. ■'" = • 

In A.D. 1917 Jerusalem was delivered over- to 

the Allies without a -siege. 

28). For the last terrible siege see Zech. lip; 

- ; ' ; ■'■ "" — ' The Midnight Cry. 

- •'•• '^«X WERE- THE MACABEES LEFT OUT? " : ; - 

I have a question which has been asked in' -our Stoday 
d'chool class. Why 'were the Maccabees taken from the 
Bible? I would like all the information you ©an give 
■me.-— -A Pennsylvania reader. 

First and Second Maccabees are the thirteenth and 

.41^ I™ . JHE .PILGRIM 

fourteenth books" of the Apocrypha, dating from the 
first and second centuries, B.C. From "The Story of 
our English Bible," by Walter Scott (Pickering and 
Inglis, Glasgow), the f ollowing *is taken: 

The Hebrew/Bible or Old Testament was completed 
with Malachx , Then about 28k B.C. the Septuagint or 
Greek translation of the "Sacred Hebrew Books was be-- 
gun, ,and finished about 130 years before Christ, But 
lorig "After" the 'Old Testament was complete in --Hebrew, 
certain books were written by Jews ■ in - Alexandria and 
elsewhere— dates and names of authors -being uncertain— 
TShicti were bound up with the- Septuagint* These* books 
are termed the Apocrypha* They are useful: as connect- 
ing links "of history between the Testaments/ but are 
utterly destitute of Divine authority, -nor do the books 
themselves clam to' be inspired. The -differences be- 
tween the Apocrypha; and the Hebrew Bible as to charac- 
ter, style, and subjects are patent, : ,- , 

* "The Apocrypha was, first -received a'S canonical by 
the Council of 'Trent, l^l^ 9 shd is highly regarded by 
Roman Catholics throughout'} the world. 

The following -statements are important- to remember: 

1. * No portion of' the Apocrypha was written in 
Hebrew, -but all in Greek although by Jews, and never 
formed part of the Hebrew-canon, • « ■ 

2. It was written more than a century after the 
completeion of the Old Testament.- ■ 

3. It was never regarded by the Jews or their 
writers as 'possessing the- slightest claim 'to inspira- 
tion, . ■"■'- .•-'...-• 

km Neither the Lord nor - apostles -ever -cited from, 
or referred to, the Apocrypha, 

With the above agree the statements concerning the 
Apocrypha made by Ira Maurice Price, B*B # , in "The An- 
cestry of our English Bible" (published in 1906 by 
the Sunday School Times Company and unfortunately out 
of print). In conclusion he said: "There are many 
statements in rabbinical writings that limit the canon 
to the regular books of the Hebrew Bible> and reject^ 
as- did the early Syriac version, every book not conta- 
ined therein," Selected by a Brother 

THE PIGRIM . 11$: 

PONTIUS PILATE (continued from back page) 

Be firm, ba.bold, be strong, be true, 

And dare to stand alone; 

Strive for the i*ight, whate'er ye^ddy 

Though helpers there be none, y" : ' r 

Richard Skiles ::1 , lc 
I .'..„ ,. . . Modesto, California. 

fazth r ' ■ , \ '/„., 

I mil not doubt, though all my ships at .'sea 

Gome drifting home -with broken masts and.: ; sa^ris : ;---- ..- : 

I will" believe the Hand that never fails, \* 
From seeming evil woirkrth good for me, 

And though . ID .-weep because sails are tattered* 

Still mil I cry, "while my best hopes lie shattered; 
n I trust in thee," 

I- -will not doubt,' though all my prayers return -*' 
Unanswered from the stijl, white realm aboyo; . 

I will believe it, is an all— wise Leve 

Which has refused' these things for which I yearn; 

And though at times I cannot keep from grieving', : 
Yet the pure ardor of my fixed believing 

Undimmed shall burn-, .. , ■ ?',-.-> 

I will not doubt,, though sorrows- fall like rain, ■, .-" '• ■ 
And trouble s swarm like bees ab out , a , M ve ; ,;v : t " ■ i 

I will believ the heights for whiwh I strive . " .., , 
Are only reach hy anguish and pain; 

And though I groan and writhe beneath my crosses, 
I yet shall see thrGUgh,.my severest losses ■■ \ r 

The greter gain, >. ; ..= 

I will not doubt, Weil anchored is this faith, 
.Like some staunch ship, my s0ul braves every gale; '• 
Sc strong its courage that it will net quail- 
' To\ breast the mighty unknown sea of death, 
Qh, may I cry, though body parts with spirit, 
■ "I, do not. doubt, 11 so listening worlds may -hear it, 
With my last breath. . - , . 

, . ; — Selected • ■ 



£th Roman procure tor of Judea, Samaria and part of 
Idumea from 26-36 AD." .No thing is known of his early life. 
As procurator in Palestine , he was* responsible for the 
peace of the country, and put down trouble makers with 
severity. His administration seems to be characteris- 
ed by Corruption, violence, robberies, ill treatment 
of the people and repeated executions without even the 
form of a. trial. The incident mentioned in Luke 13:1 
of the galileans whose blood Pilate mingled with the 
sacrifices , is not elsewhere referred to, but is quite 
in keeping with other authentic events of his rule. 

The character of Pilate is- the concern of this study. 
In the trial of Jesus, Pilate acted from the standpoint 
of a functionary for whom public order was more import- 
ant than the life even of an innocent man. According 
to Mark, the only question at issue was a conformation 
of a sentence passed by the Sanhedrin, Pilate seems 
to have been convinced of the innocency of Jesus* He 
would gladly have acquited Christ and even made serious 
efforts in that direction, but gave way at once when 
his position was threatened. His position demanded 
responsibility. He shunne.d to accept it, but he was 

: We doubt that Pilate is greatly different from men 
of today. Many of us know the right and are anxious 
to do it* so, far as can* be done without personal sacri- 
fice -,of 'any kind, but yield easily to pressure from 
those whose interest" \t is that we should act otherwise. 
Right and wrong must be absolute atributes, and do not 
change with social morals. We must find the Right and 
boldly stand for it. We would like to give Pilate credit 
for knowing right from wrong; however we also know that 
whosoever knoweth to do good, or right, and doeth it 
not, to him it is sin. 

Pilate was finally removed from office after a mass- 
acre of Samaritans who were engaged In an innocent re- 
ligious mission. Of his ultimate fate nothing authentic 
is known. (Continued on inside of page) 



"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2; 1 1 

psalm' 136 

thank the Lord, the Lord of lovej 
thank the God, all gods above. 
•His mercy flows an endless stream, 
To all eternity the same. 

thank the mighty King of kings, 
Whose arm hath done such wondrous things* 
His mercy flows an endless stream, 
To all eternity the same. ; 

Whose wisdom gave the heavens their birth, 
And on the waters spread the earth. 
Eis mercy flows an endless stream, 
To all eternity the same* 

Who taught yon glorious lights their way. 
The radient sun' to rule the day. , . 
His mercy flows an endless stream, . 
To all eternity the same* ■ 

The moon and stars to rule the night, 
With radiance of a milder light. 
"' His mercy flows , an endless stream, 
To all eternity the same. 

Who daily feeds each living thing j 
thank the heaven *s Almighty King. 
His mercy flows an endless stream, 
To all eternity the same. 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


The following is adapted from an answer to a brother 
who writes and asks the question: "Are children that 
are born of unholy or unrighteous parents, unholy even 
while in their innocent state (I Cor. 7:lU)- n 

I have heard considerable discussion .on this quest- 
ion by a number, of older' brethren' who are now passed 
on to eternity, f will venture some thoughts which I 
think may have some bearing upon it. 

This statement was made by the Apostle Paul in con- 
nection with some others regarding some specific ques- 
tions which they had written to him about marriage and 
celebicy, and, apparently, whether' it ' was la*iful for 
one who was already married to continue to live with 
an unbelieving companion after he or she- had" become 
converted to the Christian faith. For it often happen- 
ed in that age that one of 'the parents would be convert- 
ed and the other not. Apparently, it is only this kind 
of marriage partnership that is under consideration in 
this text, because of the present condition arising 
from the gospel, being newly propagated among the heath- 
en^ He does not; appear: to ; have under consideration 
children of parents who were neither of them in the 
church, or to be making a general" statement of the con- 
dition of children before they reach the age of account- 
ability. . And so, under these conditions, he is telling 
them that the -unbelieving partner is "sanctified", that 
is so far as 'the children are concerned, by the believ- 
ing partner. And, asl understand it, the children in 
such cases belong to r the congregation or visible body 
of the Lord and are .subject to Christian influence and 

We do not know what ; he 'would have said about child- 
ren of parents who were neither of them in the Lord, 
if he had written about them. But if both parents were 


heathen or strangers to the Lord, then the children - 
would not belong to the congregation or visible body 
of the Lord, and would not be under the nurture and ■■■■- 
admonition of the ^ord, and consequently would- not kribw 
the lord. In this sense, at least, they would be "un- 
holy"— not sanctified or "set apart" to the Lord* 
Even though tha Adamic curse is removed from them by * 
Christ's atonement on the cross and they are perfectly 
innocent, still they are not in contact with Christian 
influence and are not made sensible of the goodness of 
the Lord* If they should die in, such a state, at what 
ever time they come in contact with their Redeemer He 
will give them LIFE, because they have already been 
redeemed by the atonement on the cross, and are His, 
and being yet innocent they have never committed any 
sin. Mien therefore they come into the presence of 
Christ, he will raise them up, as he said to Martha, 
"I am the resurrection and the life." 

I think, it is evident from the Scriptures that the 
AtonemEnt was for all mankind. See John 3sl6j Heb. 2: 
9; II Cor. 5:lU,l5, and other similar passages. Titus 
2:11 says, "For the grace of God which bringeth salvat- 
ion, hath appeared to all men. . . " Thus it appears 
that Christ's atonement reached to all humanity and 
saved them from the curse that came upon them because 
of Adam's sin— or in other words they were all set free 
from Satan's bondage and restored to the same position 
which they had before the transgression, in that they 
were free to choose . I think the deliverence from . 
Egypt is a true pattern of what was done in the Atdne- 
ment. There is no indication that even one Israelite 
was left in Egyptian bondage— they were ALL DELIVERED,, 
Before they were delivered they were not free to choose 
and therefore that responsibility was not put upon them. 
But after they were DELIVERED they had the responsibil- 
ity of choosing to obey God. To not obey after they 
were free to choose, was a committed sin the same as 
Adam's. "I will therefore put you in remembrance, 
though ye once knew this, how that the Lord, having 
saved the people out of the Land of Egypt, afterward 
destroyed them that believed not. And the angels 

120 : THE ^ PILOSIS 

which kept -not their first estatey but left their own ;:; : ■' 
habitation,: heiiath reserv&d in- everlasting ^chains ' 
under d^kriess : imto the. judgment " of 'the \great day." 

' Thus ; it- appears tJast £Ii humanity-Here redeemed from 
Satan *s btii^isk^;:Jfej v G&^si\tf atonement pnthe ; cross, and, 
being : freeV .they n^'&ave 'thW resp^^ibili^y: of' choosing 
a right -way ©f:«life fr , .And to refuse *to .aolgiowledge this 
gracious 'sacrifice and work of Jesus .on our behalf, 
and'"*giire our lives and serVice wholly to him in loving' 
obedience, is SIN. To refuse to obey God is a COMMITTED 
S IK. now the same as Adam 1 s sin. Therefore, the Script- 
ures seem to • indicate that since the Atonement no one 
wi^llbe condemned because of Adam 1 s - sin, but because of 
"theqtr own-sin, .if-, they believe not on Jesus. Christ who 
has" 'redeemed;- them. n Ke that believeth not is condemned 
already^ ^because he hath not believed in. the" name of 
the 'o nly begotten Son of uod« n ' Jno. 3:lS» u 0£ sin 
Because they believe rot on me." Jno. 16: 9* "He that 

b'elieveih not hath made him a' : liar j . because he believ- 
eth hot the record that God gave of his. Son.", I Jno. 5:10. 

I 'feink-.that it is at~ this point where the difference 
arises between those 'who believe in "universal restor- 
ation" and those who do hot. The. "univer salists u reason 
t^i;d^th€t/;Atq»em^tms for all men, -then all meri must 
of necessity be,, saved. But ttiere is a difference be- 
tween being redeemed or" "set- f re e^from^ Satan's bondage, 
; and that cf finally, entering "into the., pi*omised 'inherit- 
ance, as shown .by., Jsrafel ! & -deliverance from Egyptian 
bondage, and their subsequent fall in the wilderness. 
Freedom of choice inbludes responsibility for the Choice 
made. .. * - .- ■■ 

It might be likened to a crimnal. in prison for his 
crime. While he is under condemnation, and in prison 
he cannot choose another way, but ha.s lost Ills right of 
free citizenship # But if he should be pardoned and set 
free j he immediately becomes responsible again as a 
free citizen for all his acts and could fall into con- 
demnation again and loose his freedom and also his life. 
This is what we are told happened to. the Israelites 
who fell in the wilderness. I Cor. 10:1,5; Jude 5,6. 


By J. I* Cover 

"For what is your life? It is even a vapour, that 
appeareth for a little time and then vanisheth away." 
James Mllu 

What is your life?; an important question to all of 
us, as we realize the swift passage of time, that soon 
carries us to eternity. 

Life was given to us in formation of our being, and 
our conscious awareness of our existence, and our im- 
pact or influence on others, is the outward manifesto** 
tion of cur being. 

God has revealed to us the account of his handiwork 
in forming man in the beginning, and being made of the 
dust of the earth, in the image of God; his crowning 
accomplishment above all other. created beings upon" 

B y breathing into his nostrils the breath of life, 
man became a living soul; yet he has for his own rea- 
sons hidden from man his divinest creation of the soul, 
the important part of which the spirit of man is part- 
ner of that marvelous inner existence that dwells in 
the body; the house e So man is body, soul and Spirit. 
Thess. 5:23. 

What is your life:, in serious perusal let us con- 
sider. True, it is likened unto a vapour, that appear- 
eth for a little time, and then vanisheth away, denot- 
ing our time" on earth is brief at best for the oldest 
person who has ever lived. 

But again, though a vapour appears but a short time 
the vapour cloud of fog is beneficial to vegetation; 
unless indeed the vapour may be of a poisonour or des- 
tructive nature. 

Good lives, good influence upon other lives and con- 
ditions, having been refreshed and infused by the good- 
ness of God increasing and using the virtues of heaven: 
faith, virtue, knowledge, temperance,, patience, godli- 
ness, brotherly kindness and charity. II Pet. 1:5-7. 


Also the fruit of the Spirit:' Love,' joy/' peace, long- 
suffering, gentleness, goodness, meekness, temperance; 
against such there is no law. Gal. 5-22,23. 

All of these virtues dwelling in true hearts like 
vapours of bedewing mist refresh and encourage others; 
ake so "beneficial and helpful, so that though our lives 
ma?y : b£ vfery short at best it can be a blessing to 
others, and glory to God. 

- Then we behold the vapour of smoke of smog, and of 
various vapour fumes that arise from factory, furnace 
and burnings; harmful and hurtful to human kind-, we " 
realize th&" deadly parallel of evil passions eminating 
from the heart of ifiaft, defiling and debasing to danger 
*o&- final corruption, and destruction* II. Pet, 2; 12. 

Who can escape these vile contaminations? Only - 
■those who trust in God, and have the assurance of his 
divine protection and guidance through life. 

What 'is your '-li?e2 The brevity of life upon earth 
makes' so Important we find the answer by deciding to 
enter the haven of safety in the arms of Jesus, -our 
ilvlng Saviour.—. "I will give you rest"— "I give unto 
them eternal lif e u — "they shall never perish 11 — "No man 
^can pluck them out of my hand"— "No man can pxuck them 
-out of my Fathers' hand. * Som.e of the exceeding great 
and precious promises, and also we read, -"The -Eternal 
jSod is thy refuge, and underneath are the everlasting 
arms.' 1 Deut. 33:2?» We need have no fears of the 
brevity of life, if we make use of this opportunity to 
-"gain .the eternal Reward, — eternal safety ^ when the ■■■ 
-powerful, ray beams of the Son of Righteousness will 
cause all mankind to vanish away to futurity. 

What is, your life?— a passing shadow, 
T. Flitting ac-cross times earthly meadow; 
; , . The. swj of. rapid moments fleeting, 

ThV" space between goodbye and greeting. 

:>..? What Is your lif e? a time of roving, 
•' '•> Of building, sowing, reaping, loving; 
■ ;•• ■••' To know the joys of springtime gladness, 
To feel the pain of winter sadness. 

THE PILGRIM ____ 123 

What is your life? a vapour misting, 
The sunlight never long resisting; 

Though for a little time appearing. 

Soon gone e're shades ef night are nearing* 

What is your life, in deeper meaning, 

What gainfull means of careful gleaning? 

For soon the harvest days be closing, 
When time may be for calm reposing* 

Whati is your life an empty dreaming? 

A mind with evil motions teeming? 
As quick the golden moments flowing; 

What is our path where are we going? 

What is your life?, an upward toiling, 
Temptations power and evil foiling? 

Trusting our Lord though days be dreary, 
Traveling along though worn and weary. 

What is your life without our Saviour? 

How could we live far from his favor? 
He marked for us the way to heaven; 

When for us all his life was given. 

What is your life, to life eternal; 

Where springtime bliss in regions vernal, 
Where death can nevermore bring sorrow, 

Safe in the glorious bright tomorrow, 
— Sonora, California 

INNOCENCE (continued from page 120) 
It is possible that we as ministers of the gospel 
fail to properly impress this truth to those outside 
of Christ, Too often it may be presented to the. sinner 
in such a way as to impress him that his will be the 
first act in accomplishing his salvation, instead of 
the fact that the first and greatest work concerning 
our salvation is already accomplished by God in Christ 
"reconciling the world unto himself" which puts the 
greatest possible obligation upon every soul to acknow- 
ledge it and be obedient to its conditions* To refuse 
to do so is a committed sin,— D,F,W, 


12k" : :: -^ :-,— V. :THE : PILGRIM ; 

V . . ^ .. . ; c ■ ; " ; SANTA ' CMUS AMD IDOLATRY 

(Editor r s Note;: —We. .are publishing ; this article, 
not because ' we think; our .readers" believe -in Santa 
Glaus or are .teaching their children to believe it, 
but because -it ; : is aii J excellent treatise on Idolatry, 
and the methods by "whi^h it is propagated "and sustain- 
ed.) :,"/_'■ '''::;\ iy: ' r -' : ■■■'■■■ -- =■ ■. •*' -/• ■" 

It was doubtless a terrible blow for Satan when the 
birth of - jfe^^s^ : Sditf'' £ SJja.3L"fc . *tj^-" a|^@ . axid divided time. 
A new reckorilng began and "whether man. Wanted to or not, 
he must couht forward ■■ or -bac|cward to that point of 
time wh&ri "the -Babe of Bethlehem, came to this earth to 
bring redemption to man* What a glory and honor to 
the Saviour to have the* world recognize His birth and 
mission year after year' at -Christmas -timei! 

And how frustrating' this to the fallen Lucifer, 
who for ages had looked '-forward "to one day changing 
times andj'sestsoris and himself being the center of all 
earth's Worship- when he •; would incarnate himself in the 
Antichrist, now. soon- -to be revealed* Something must 
be dohe to keep Christ from having all this honor ann- 
ually, and from the ingenuity born "of his verj nature, 
Satan challenged- the decree. and enlisting man's help 

..fought to take from- the. Lord His place tn the throne 
of Childhood's hearty, .'" ' ' . ■■■'.' 

Wi&%> better plan, could be devised than to bring in 

"a; substitute-— .and discarding horns and tall, and taking 
oh a joVial face, "Santa" was offered to jnan'kind at 
Christmas » time-. We can- judge how successfully the 

' pian'-has worked when- we near' the Christmas- season. 
Whether -we welcome: it ;or not, 'the face that .greets us 
in all ou£v-. Christmas' festivities is that of .Santa Claus, 
It is difficult to.. find, cards and decorations that do 
not bear -his.. image. ^' We , are greeted with, it xn- shops, 
in schools, in ^qmes Jand e?enjji Sunday schools,, for 
he has almost completely taken over the Christmas sea- 

Who is this usurper? He is the god of Christmas 


and good cheer — he is the children *s friend. So" 
deeply is he embedded In our sentiments and memories 
of childhood joy that many hearts thrill to the lines, 
ut Twas the night before Christmas, and all through the 
house, Not a creature* was stirring, not even a mouse* 1 ' 

And since it is such a charming legend, parents al- 
most force Santa Glaus upon their children*. Not only 
do radio broadcasts- and whole communities carry on the 
deception, but even the Pan American Airways cooperate 
to bring in letters, that have tangible proof of' the 
"old gentleman *.s n actual existence, and furnish" letters 
from Santa postmarked at his "North Pole" post office 
in Fairbanks, Alaska* 

Could there be intrigue and cunning behind the story 
of good old Saint Nick —-the story that has replaced 
the sweetest story ever told? You know the legend: 
Away up north in the ice and snow lives Santa Glaus in 
a house of many rooms, filled with every delightful 
thing that children love. But wait a minute. Why does 
Santa live up. NORTE? 

To the Bible student, the story of the north Is a 
thrilling one and many believe this is the location of 
God*s throne. Relatively speaking, heaven is UP —but 
in the same sense in which the south pole is spoken of 
as the bottom. Perhaps the greatest reason for belie- 
ving God's dwelling is in the north is a clue we take 
from the challenge of the rebel himself when he said 
in Isaiah ll;:13, "I will ascend into -heaven. I will 
sit upon the mount of the congregation in the sides of 
the north. . ." In Psalms 7^:6 we read, "Promotion 
cometh neither from the east, nor from the west, nor 
from the south. 11 The Psalmist hastens to tell us that 
It comes from Clod ■*- and he leaves only one point of the 
compass from which promotion can come; i.e., the north, 
In Job 26:7 we have the interesting observation, "He 
stretcheth out the north over the empty place, and 
hangeth the earth upon nothing." It is a fact that 
astronomers locate an apparently empty space in the 
region of the north star. Anywhere else that the tele- 
scope is trained they tell us there are stars, stars 


and more stars, stretching away to distances of Mil- 
ions of light years. But there is one spot in the 
starry heavens where no stars seem to appear ~ only jan 
Stfipty. place with -a-ltimxnoua''''gTbw.r' ~IjT~does seem evi- - : - 
dent ; that :Go:d J si. Word "attaches -special, significance to - ; 
the .,Mor;th$\ and- Ghs?iStiahs want to rbmemBer this- sweet* 
mystery -God -calls' ^to our attention. With; what . indigr 
n&tJLofe- them^do- we see- a usurper, repulsiye and /ugly-;. . 
"ejected" from the n^tli'year after year, .Satan ... 
knows- God's. '.pattern' -of thing's, and if /man -lets ,him, . be- 
usurps every -part- of the blueprints as they pertain 
the -human family. We- can refuse to let hiraj Jj^ 

..But on with the legend^ 'Santa is all. seeing; and ... 
all knowing: "He sees ; ill you do, he hears all, you;/ ~" 
say. . . ." So the children sing, ''and,. so they are led - 
to ..believe. .■How-closd'do'es be dare come in his.imper^.; 
sonation and Christians not detect Tiiia?. Satan- -iff ?> 
not v ^mniscierit/ nor is^this god ^presents in-. . 
his ; pl£c:e. -all -knowing I ^But our Lord Jesus is I "G Lord, 
thou baso searched me,'- and known me. Thou knowest my 
downsitting and mine uprising, .thou understande,st my 
thought afar off. For not r a" word in my~. tongue- 1 
but, lo^ Lord, 'thou knowest it altogether. " Psalms 


Moreover, the children are taught that Santa keeps - " ; 
a book of remembrance in which he records all their 
words and actions. Why does Satan — Santa want this 
thought of himself? 'Because he has always . wanted to ' 
take the Lord's place. Malachi 3,:l6 tells us, "And 
the Lord . hearkened, and heard it, ar4 a bock of remem- "*' 
branch was. written before him for them :that- -feared. . 
the Lord, and that thought upon his name."' It will be 
a fearful day when the book is opened.. Satan^does not 
care for the children to be taught about this, but how : 
he must, delight to slip into the place of our blessed, too. "•' "•< _ ■ ~ : 

,So what ; happens? ' S-anta comes down, from the $ky in - 
a sleigh — the ndares't thing to Ms flying sauqer 
that man^ qould understand when this lie was first * 
thrust upon us* Brawn by swift reindeer that n fly 
upon the wings of the wind &nd ride, upon the clouds." ■*-, 


They say you compliment another person when you imitate 
him. Satan knows how wonderful God ! s ways are. and he 
takes the role of being God 1 s ape* David tells us of. 

God, "Who maketh the clouds" his chariots." _ .- : . / —,. 

" Do I fancy the deceiver chuckling as, the "charming 
story" continues? For when this imposter comes he has 
his chariot filled with wonderful gifts : and he. brings 
"rewards" to all good childre'n and the gifts they have 
asked of himi Ah, how well he knows, and how deter- 
mined he is that men shall forget that "Every good gift 
and every perfect gift is from above-, and cometh down 
from the Father of lights , with whom is no variableness, 

neither shadow of turning . " He is the deceiver, and 
America, the Christian nation, prefers to have her 

children thank Santa Glaus for gifts rather than the 
rather above. 

His coming is secretl Only those who watch and wait 
can ever see him. And where does Satan get this idea? 

It is in such a manner that our Lord will come again 
from heaven. "watch therefore, for ye know neither the 

day nor the hour wherein the S on of man cometh." Matt. 

25>:13» And when HE comas, His rewards will be with Him! 

And what is the children's reaction to the legend? 
Santa Glaus is their friend. He has all the good things 
they want and he will give to them if they are good. 
Is it any wonder that they open theix* hearts to him and 
make petitions to him. striving to please Santa Glaus," 
talking and dreaming -about him, and watching and long- 
'±x±g for his- coining? ( The latent is writing a letter... 
to. Khrushchev to Dlease not bomb the north polo lest 
he hurt Santa Glaus!) AND WHAT ABOUT JESU3 WHO SAID, 

America has put before her children that awful thing 
against which Sinai thundered. We have put another god 
before. Him. But of .course we do not worship Santa, 
someone says; he is merely a SYMBOL OF CHRISTMAS. A 
symbol of what —of the Babe of Bethlehem? You who 
claim that this is an innocent fantasy —a harmless 
and interesting tradition, answer honestly one question: 
whose place. has this usurper taken in the hearts of 
children, and vfaose workmanship Is he? Strip him and 
you will find him to be the very masterpiece of Satanic 
subtlety. STRIP HIM, remembering that the thing Satan 
has desired from the time of his rebellion is worship. 


Sx>- great is his ambition in this line-that he tried to 
get Jesus to worship him wile He was on earth. The 
enormity of this is often lost upon us, but we would 
be enlightened if we realized that the once, beautiful 
and exalted Lucifer is hungry for worship. He gets it 
wherever he can, even if he has to hide behind some- .. 
thing to secure his desire. The Word speaks of his 
wiles in this respect. 

In pagan countries much of the worship given Satan 
and. demons is in the open, for the heathen know about 
spirits of wickedness and direct their worship to them 
in efforts to appease. Vie in socalled Christian .lands* 
almost, never c&tch the true impact of this, failing to 
understand that worship of idols is not worship given 
to images themselves but directed, to the spirits be- 
hind the. images. 

Go to an idol shop where images, of all sises-and 
kinds are for sale and watch the -heathen as he. selects 
a, god. But the wooden, stone ^or paper doll he buys is 
not his god —it must first be- taken to the priest' to 
have eyes painted in it. Then the spirit to whom it 
is dedicated takes its abode and all too commonly super- 
natural power is- connected with' the worship that fol- 
lows . 

The Roman Catholic feels we do not -understand his 
use of images. He wearies of telling us he does not 
actually worship the picture or image —these are just 
reminders of the things he worships J And their images 
also must be put into the hands of the priest, and 
"blessed" with incantations said over them before they 
become representations ox the spirits .behind them. We 
must understand this or we do not understand idolatry. 
And calling the idol by names the heathen use,' or 
giving them Bible names does not affect the worship. 
The benign "Queen of heaven" worshipped by the Chinese 
(and in Old Testament times) is the same idol even when 
it is given the name of the virgin Mary, and the power 
behind, the image is the same whatever name it is given. 

Christians often fail to understand the idolatry of 
the- Old Testament. How could they turn from the^ 
worship of the true ; God and turn to 


worship a golden calf I But the Israelites' -we^e* -not 
worshipping the calf- AS. A CALF; they had made it to re- 
present the true Gqd, the God who had brought them out 
of Egypt. They never believed that this image, had 
brought them out of bondage — they were- worshipping' the 
God who had done so, but. they wanted something to look 
at to represent Him, and in this case they made a calf - 
to be that representation. So the heathen today, arid 
so the Roman Catholic worship the thing the image repre- 
sents. .AND THIS IS IDOLATRY; this is the thing- -which •- 
God condemns! lt - * , ' ; ••*•' j ?:■*-•'-- 

For the point is that even if His own acts ; and : mir'- 4 
acles are attributed to it, or names from the Bible are 1 ' 
given it, our Gcd refuses to identify Himself with any ■*■ 
image —while Satan grasps- at every opportunity to do so, 
Paul .explains this, clearly: "We know that an idol is 
nothing in the world,: and that there is none other God 
bat ohe. For though there be that are called gods, 
whether in.' heaven or in earth, (as there be gods many, 
and lords many, ) but to us there is but one God, the 
Father, of whom are all things, and we in him; and one ■ 
Lord Jesus Christ, by whom are all things, and we by 
him.' 1 I Cor. 8:1+. -"What say I then? that the idol- is' ' 
anything, or that which is offered to idols is anything-? 
But I say, that the things which the Gentiles sacrifice, 
they sacrifice to devils (demons), and not to God; and 
I would not that ye should have fellowship with devils** 
I Cor. 10:19, 20. "•-.-. 

We see hideous gods worshipped by the heathen, and 
we shudder, wondering why they make them so vicious and 
repulsive. What many do not realize is that every idol 
has a demon whom it represents, and every demon is a 
personality. ' When a demon possesses a human being, the 
human personality become superimposed by the personality 
of the demon. A demon cast out of ; one person may enter 
a second^ and it is startling to see the second person 
begin to resemble the one in whom the demon previously" 
dwelt. Speaking of idols Psalms 115:8 says, "They that ■ 
make them are like unto them; so is every one that trust- 
eth in them." This is not referring to a mere image of; . 
wood or 'stone, but the power to change the personality 


of the worshipper comes from the power behind the god. 

So far America's background and respect for the Word 
of God and her knowledge of that Word has kept the ugly, 
vicious, repulsive demons from openly manifesting them- 
selves. (When they do, they may have their ■ "houses" 
locked up in a mental institute.) But- times are chang- 
ing, as America loses knowledge of the teachings of 
God*s Word.. She no longer recognises demon possession 
as taught in the Bible, and which our founding fathers • 
dealt with strictly as bidden in the Word, thus keeping 
Satan 1 s power 'checked. Only the more "respectable" 
demons —demons of pride, lying demons, religious de- 
mons, etc., were able to stay in power, and these be- 
cause they are not. by nature ugly and repulsive to civ- 
ilized people have been able v to carry oh their work 
unhindered. But today America has let down the bars 
and is allowing hordes of demons that have long ruled 
pagan countries to take over. 

We speak of dual personalities (and even the -three 
faces of Eve) as a'NQVELTT, and look to a psychologist . 
to explain the PHENOMENA to us — as though we have never 
read the Bible with its clear teaching of demon posse- 
ssion! More and more testimonies are given in court by 
'criminals guilty of sadistic acts, "I don't know what 
made me do it —some power compelled me. . . « u And 
#rile vicious, sordid ugly demons openly flaunt their 
powers in our land, they get by unrecognized while 
psychologists and psychiatrists reason with their own 
human thoughts and ministers of the gospel stand by 
seemingly helpless. 

Let us begin to line up with the teaching of the 
Word about idolatry and demon powers. Let us throw out 
the idol that for years has been given such prestige 
during the sacred Christmas seasonl Clouds of judg- 
ment hang heavy over the homes of America. Terrible 
things are happening to our children. Let us hasten to 
enthrone Jesus in our homes, telling our children the 
matchless story of God*s unspeakable gift to the worlds 
Let us threw out the vulgar Santa Glaus with his "nose 
like a cherry, and his 'little round belly 'that shakes 
like a bowl full of jelly," and let us captivate 


our children ! s imagination with the altogether lovely 
one —with the story of the Christ child, of the guid- 
ing star, the wise" men and the shepherds ! Let us in- 
spire our children to give gifts to Him and in His 
natfie, and let us teach them to look for Him to come' 
again. Christmas can-be holy ground, in. our- homes as 
we remember the .sqlemn. injunction of .the Word of -God;, 
"little children, keep yourselves from idols. 11 

— The Midnight Cry, January, 1962. 


Some people say so. In fact, they claim Rom. 8:35- 
39 as. one of their key passages. They also lay special 
claim to. John 1Q:28 and 29. And at first glance, these 
two sets of verses do rather seem to imply that/one can 
never get separated from Christ. 

However, there are other New 'Testament passages, 
which we must als.o consider on --this subject. One of 
them is II Pet. 2:20-22; -»Fcr if after men have esca- 
ped the corrupting ways of the world through a full 
knowledge of the Lord and Saviour Jesus Christ, they 
again become entangled in them and are conquered by 
them their last .condition is 'worse than their former. \, 
one. For it would have been better for them never to, ., 
have known the way of uprightness than to have known .-.- 
it and then to turn their backs on the sacred command 
committed to their trust. In them/is verified the 
truth of the proverb, 'a ddg turns back to what he has 
vomited up *;, and of that other proverb, 'A sow that 
has washed herself goes. back to wallow in the mire 1 u - 

A second is found, in . I Tim.' 1:19,20: "Holding, 
faith, and a good conscience j which some having put .• 
away concerning faith. have made shipwrecks of whom is . .- 
Hymenaeus 'and Alexander j tftuam I have delivered unto 
Satan, that ^ they may. learn not -to blaspheme .»■ Two 
others are . I Cor. , 9;27",and Heb. 6:U-6. - All of these 
references from II Pater, I Timo thy,* T 'Corinthians, 


and Hebrews, either directly state or clearly imply 
that one' can fall away and he lost after having been 
saved* / 

Furthermore 5 the doctrine of "once saved, ALWAYS 
saved, "does not square with the terrible urgency and 
concern with which Paul wrote to the Galatians, after 
he had heard that they were turning away from Christ. 
If it's a matter of "once saved, always saved, " why 
did he need to be in such a sweat over, the thing? Why 
couldn't *he have written a much milder, more confident 
letter to them? In fact, why, in that case, did he 
need to write at all? 

We might also raise the issue of Solomon and Judas*. 
Didn't they fall away? The answer of our "eternal 
security" brethren that no one in such a case had ever 
been .saved in the first place, somehow fails to con- 
vince. It may be clever argumentation, but it's not 
necessarily common sense, for Solompn was once humble 
and close to God, and Judas along with the remainder 
ox the, Twelve,. had gone out preaching and casting out 
devils. ..... Then we may also point out that the "once 

saved, ALWAYS saved" idea is contrary to even present- 
day human experience. ALL of us" "know (or have heard 
of cases) of men who have turned their back on Christ 
and their former experience, and >ho walk with Him no 
more* We may sum up by saying that the weight of 
Bible teaching, and also the testimony of human exper- 
ience is against the idea of "eternal security." 

What then IS the teaching of John 10 and Romans 8? 
Simply thi^: Jesus gives us eternal life, and we shall 
never perish, If x*e do our part to maintain the spirit- 
ual relationship which He has made possible.. And when 
we do our part to keep this relationship vital, then 
no man, influence demonic, nor force of persecution 
will be able to separate us from Him. 

— Herald Youth Bible Studies 

Selected from the Gospel Herald, W$8 


r ;/\~V^ : -*< ■ iN THE NEWS* "/ - ,, :-/;-, 

"This", church unity movement sounds like a wonderful 
^idea," writes, a, woman in Bakersfield. "But there are 
many Christians' who' look upon it as a fearful thing." 

.--She's right. And its time these dissenters had 
their day in court. 

The cas^e "for reuniting the Christian family has been 
stated often and eloquently in recent years by leaders 
of the Roman Catholic Church and major Protestant com- 
munions. Some" folks have gotten the idea that no one 
is against unity except' a few bigots and hate-mongers. 

But that is not true . There . are millions of sincere 
people , particularly in the ftuidamentalist or evangel- 
ical T?ing of * Protestantism, who oppose the 1 church unity 
movement because' they regard it as a threat to religious 
freedom and sound doctrine. ■..,%. 

" Doctor George L. Ford, , executive director of the ' 
National Association, of Evangelicals, said that relig- 
- ions freedom "demands diversity." Denominational divis- 
ions, instead' of being: : "evil» may safeguard the right 
of free people -to think differently about' religion. 

Fear of a "monolithic" church aX$o wa.s voiced by the 
Reverend Harold J. Ockenga, pastor of the Park Street 
Church in Boston.- 


- Dean Merrill C. Tenney of Wheaton College, Wheaton, 
HI., warned that "we shall gfet to the point where we 
are united more and more on less and less until finally 
we have tremendous unity on nothing." 

The Reverend James' DeForest Murch, of " Washington, 
D.C., chairman'* of -the "Evangelical Action Commission of 
the National Association of Evangelicals, said the unity 
movement "is "good insofar as it is a reaction against 
sectarian bigotry, intolerance, pride and exclusiveness." 



Doctor Stephen W. Paine , president of Houghton 
College, Houghton, N.Y., underscored another fear which 
troubles Evangelicals— that the unity movement will 
lead to "a growing centralization of ecclesiastical 
power, with a corresponding decline in the importance 
and the freedom of the individual church member." 

.Mrs. Ailqne . Nelson > df Bakersf ield, whose letter 
started, all this, summed, up the evangelical case against 
unity as forcefully as ;any of the noted clergymen: 

1 "Religious freedom is too precious to sacrifice on 
the "alter of church unity. In ordcpr to come to church 
unity,. I r m,sure it will; be the smaller denominations 
that will have to give up their doctrines.. " 

... '. . — In the daily Stockton Record 


VATICAN CITY— United States Vice President Lyndon 
■■B.'. Johnson .called on Pope : John- XXIII today and after- 
ward predicted great economic and Social;' advances" will 
-result; from the forthcoming-. Soman Catholic world -wide 

; ; ;:COU&Cil.; " ": ' * 

Johnson, on the final day of his six nation, l£ day 
goodwill tour around the Mediterranean, spent Ul minutes 
. alone, with the 80 year old ruler of the Roman Catholic 
Church. Johnson called the discussion of world problems 
"inspiring and very optimistic." ... 


Only 20 minutes had been set aside on Johnson's 
program for the audience. It was clear Johnson and 
the Pope enjoyed their meeting. 

"I had the great honor and privilege to be in .the 
presence of Bis Holiness, and his wisdom and his know- 
ledge, which is so extensive. . I was listening and 
learning," Johnson said later. 

"I was stimulated , by the .spiritual leadership I 
have just observed."' 

Referring to the worldwide Roman Catholic meeting 
opening in St. l Peter r s on October 11th, Johnson said: 


"From that meeting will flow great* advances in the 

economic and social field. » 

From the Pope's library, the Johnsons paid the usual 
call at the offices of the Vatican Secretariat of State, 

— The Mode sto Bee , Sept . 7 , 1$>62 

". . . With whofo the kings, (rulers) of .the earth 
have committed fornication, and the inhabitants of the 
earth have been ' made drunk with ■ the wine : of her forni- 
cation." Rev. Iji2* "'— Editdr ■- '"■ •''•■ '--'' ; * : - : *- * 

,■'■*' - •■ - THOUGHTS 

If we could see beyond this life ! -s short journey. * 
And catch a glimpse of Heavenly wonders 'fairy > ■>-■ 
If we could 'see beyond the pearly gateways,' 
The many, many mansions waiting there; „- 
If ire could hear the -heavenly choirs 
■ For bub a moment, rising full -and free 
And hear the chants of four and twenty elders '« - 
Around the Throne of Majesty; ■ *>--: : ' " 
Would we still be content to roam earth ' s -pathways 
E'en though our own be blest with pleasures fair? 
How poor would seem the best this lif e can of f er 
Compared to joys awaiting there. 

"Perhaps 'tis best we cannot see the mansions - 
As long as we have work on earth to do; '*" 
God" placed us here— may we accept the challenge-- 1 
What @ r er our lot, the Lord will see us through^ 
May we perform: our /tasks r however, humble, • 
From this ■ life's- dawri until its setting ■ sUn, 
Then, when we've reached the end of our journey 
We'll know a glorious life has just begun* • '* ! 

— Elsie Nighswander 
Selected by Annie Baker, Maple, Ontario - 

136 ' ' ' , the;, PILGRIM 




We should not omit to mention some changes at that 
time introduced into the titles and ^gradations of the 
Hierarchy, in order to associate their administration 
more intimately with that of the civil officers . To 
the three Prelates of Rome, Antioch and Alexandria, 
who enjoyed a certain degree of preeminence in the 
Church, was added the Patriarch of Constantinople— 
these four corresponded with the four Praetorian Pre- 
fects then also created. After these followed the 
Exarchs, who had the inspection over several provinces, 
and answered to the appointment of certain civil offi- 
cers of the same name. The Metropolitans had the gov- 
ernment of one province only, and under them were the 
Archbishops, whose inspection was confined to certain 
districts. The Bishops were the lowest in this grada- 
atio'n, but many of them possessed ample extent of 
authority and jurisdiction.. Their number at this time 
was one thousand eight hundred^ of whom a thousand 
administered the Eastern, eight hundred the Western 
Church. In this whole Body, the Bishop of Rome poss- 
essed a certain indeterminate precedence, or preemin- 
ence, unattended bj^ any authority; an( i this precedence 
is attributed, first, to the Imperial name of Rome, 
and next to the superiority in wealth, which he seems 
to have acquired at a very early period; to the splen- 
dor and extent of his religious administration, and 
the influence naturally rising from these causes. 

The simple establishment of the Church, such. as we 
have now described it without anticipating the measures 
of State afterwards applied, or misapplied, to the sup- 
port of it, was favorable not only to the progress of 
Christianity, but also to the concord of Christians; 
the former has never been disputed; as to the latter, 
we have seen by what a cloud of heresies the religion 


was. over shaddo wed before its establishment; and no one 
can." reasonably doubt , that the additional sanction 
given to the gospel by imperial adoption, and the. - 
greater dignity and influence and actaul power thus 
acquired by its regular ministers in every province, of . 
the "Empire, wduld conduce to. dissolve and disperse,,. the?}.. 
They did so— but while the numerous forms of error, . 
of which we have treated, fell for the most part* into, 
silence and disrepute, there was one, of Which we. have- 
yet made no mention, which grew up into such vigor and 
attained so much consistency, that there seemed to be 
danger lest it should possess itself of the high places, 
and occupy the sanctuary itself. Its*- progress, and the 
means adopted to oppose it, form the subject of the . 
following chapter. We shall conclude the present with 
one or two ob servations a 

It is - ; one favorite opinion of most skeptical writers, 
that Christianity is entirely indebted for its general 
propagation and. stability to the Imperial patronage of 
Constantino, It is another,' that the establishment of 
the Church led to che disunion of Its members, and its 
prosperity to its corruption. The first of those the- 
ories is falsified by the history of the three first 
centuries — during which we observe the religion to have 
been gradually but rapidly progressive throughout the 
whole extent of .the Roman Empire, in spite of the per- 
secution of some Emoerors, the suspicious Jealousy of 
others, and the indifference of the rest.- ■ We need not 
dwell longer ..on this fact; especially as it- is virtual- 
ly admitted by those same writers when it suits them 
to attribute Constantine's PfcETENBED conversion to his 
policy. The second of their assertions has a greater 
' show of truth, but is, in fact, almost equally erron- 
eous .- A fairer view of that question, and, if we mis- 
take not, the correct view, is the following— the EST- 
ABLISHMENT of the Church was in itself highly benefic- 
ial both. to the progress of religion, and to the happi- 
ness of society— the mere pacific "alliance of that 
Body with the State was fraught with advantage to the 
whole Empire, with danger to no member of it. Many 
evils indeed did follow it, and many vexations were 


inflicted by Christians upon each other in the perverse 
zeal of religious controversy* But such controversies 
as we have sufficiently shown, had existed in very 
'great abundance, very long before. Christianity was re- 
cognised by. lawj and the vexations were not at' all the 
necessary consequence of that recognition. They origi- 
nated., : . not , in "the system itself, but in the blindness 
of those who'' administered itj- they' proceeded from the 
fallacious supposition— .that which afterwards animated 
the Romish Church, and which has misled despots and 
bigots in every age— that unanimity in religious belief 
and practice was a thing attainable; and they were con- 
ducted on a notion equally remote from reason, that 
such unanimity, or even the appearance of it, could be 
attained by force* Marty ages of bitter experience have 
been' necessary to prove the absurdity of these notions, 
and the fruitless "wickedness of the measures proceed- 
ing from them*;- -Bufe-a. candid inquirer will" admit that 
they were not at all inseparably connected with the 
establishment of the Churehj and that that Body would 
not only have continued to exist and to flourish, with- 
out any interference of civil authority to crush its 
adversaries, but that it would have subsisted in that 
condition with more dignity, and more honor and much 
more security. 

The prosperity of the Church was unquestionably foll- 
owed by an increase in the number and ranlmess of Its 
corruptions. But unhappily we have already had occa- 
sion to observe., that several abuses had taken root in • 
all its departments, during at least that century 
which immediately preceded the reign of Constantlne— 
to the fourth we may undoubtedly assign the extrava- 
gant honors paid to Martyrs, and the shameful super- 
stitions which arose from them* But we should also 
recollect, that many among the Romish corruptions are 
of a, much later date, and that several may be directly 
ref eraed -to the Influence of expiring Paganism, not to 
the gratuitous invention of a wealthy and degenerate 
priesthood. Indeed,, we should add, that In respect 
to the moral character of the clergy of the fourth 
century, they seem rather chargeable with the narrow, 


contentious, sectarian spirit, which was encouraged and 
inflamed by the capricious interference of the civil 
power , than with any flagrant-deficiency in piety and 
sanctity of life, (Euseb. H.E. lib. vii, c.i.) 

— Waddington's History of the Church 

■•_ — — „ ,■■ . . — p t - i. , .. ■ ■ „ ■.. — .... —. .— . . . - i . i — . ■ i ■■' - -... . . —— 

(STEPHEN — continued from back page,) 
spite of Stephen's testimony of his vision into heaven, 
they took him out of Jerusalem and stoned him as he 
called on God. His last words were a prayer that God 
"lay not this sin to their .charge. 1 ^ , 

As we study the character of Stephen we. see that- he 
was. a close follower and imitator of Christ Jesus and 
was treated similarly* The record says that he was 
full of faith and of the Holy Ghost. It is no wonder 
that he could speak with power and work miracles. We 
see' that Stephen was well, educated in the scriptures 
and was able to use them "to reason with his people. ,.- 
An ' outstanding characteristic was his fearlessness in. 
speaking out— even at the danger of his life.. Filially, 
I would like to mention. Stephen 1 . 5 forgiveness of his 
persecutors. In this age we are quick to demand fair 
treatment, and we resent even slight injustices against 
us. ' But Stephen followed , the" example of Jesus and 
prayed for the Lord, to' forgive his murderers .eyen as , 
the stones were" beating on his broken body. As Stephen 
compared his glorious vision into heaven with the scene 
around, him, no doubt he also felt- pity for those who 
would not' accept the Gospel of Salvation. . .-, 

I feel that we can learn these lessons and perhaps 
others from the life of Stephen; 

1. Be willing to serve whether .it be serving tables 
or speaking out for the Lord. 

2. Don't be afraid to speak for Christ though you 
may have tough opposition. . 

3* Be versed in God's Word. Mo .human reasoning can 
be as effective as God's "Word." 

k* Don't 'be afraid to speak against sin. 

>. Be ready to sacrifice ".all if it Is required for 
a Christian witness. 

6. Be willing to forgive as God has- forgiven us. 

— Leslie Cover 

IkQ ■ • ' ■ •" THE PILGRIM 

' •• • " ■ STEPHEN : ' ■■ . .--'.' ' 

The first- Christian' martyr, Stephen, lived ".."when .the 
church was still quite young. During his short minis- 
try . " the word- of God "increased, and the number of the 
disciples multiplied in Jerusalem greatly. » He is 
first mentioned as u a man full of faith and of the Holy 
Ghost 11 who was chosen with six others, to oversee the 
daily ministration. This was tb -free the apostles for 
constant prayer and ministry of the word. They were 
chosen hj. the ; whole multitude and given their ministry 
by the laying, on of the apostles 1 hands. This work 

■ was partly serving tables and distributing food. But 
it must also have included spiritual ministration and 
instruction from house to house among the new Christ- 
ians. It is recorded that Stephen did great wonders 
and miracles among the people. He soon met opposition 
and found himself the center of a dispute with several 
sects of the synagogue. Stephen was more than a match 
for them, and they could not resist the wisdom and 
spirit by which he spoke. As they did with Jesus, they 
set up false witnesses to testify against him on the 
charge of blasphemy. As he was tried in the council, 
his face appeared as the face of an angel to those who 
saw him. 

His defense at this trial was a vivid account of the 
nistory of his nation from the call of Abraham to the 
building of the temple by Solomon. It shows Stephen's 
insight into the problems 'of his people down through 
The years and seems to be a protest to the charge that 
he was a blasphemer against the law. In his reference 
to the building of the temple, he reminded them that 
God does not dwell in temples made with hands.. He ace- 

•used them of resisting the Holy Ghost in their lives 
waiGh is God's real way to dwell with men. He accused 
■inern of the betrayal and murder of Jesus and a ll the 
sins of their fathers. This was too much for those 
self-rignteous people. They were cut to the heart. In 


VOL. 9 DECEMBER, 1?62 NO. 12 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2% 1 1 

Hail to the brightness of Zion's glad morning, 
Joy to the lands that in darkness have lain! 

Hushed be the accents of sorrow and mourning, 
Zion in triumph begins her mild reign* 

Hail to the brightness of Zion's glad morning, 
Long by the prophets of Israel foretold; 

Hail to the millions from bondage returning, 
Gentiles and Jews the blest vision behold* 

Lo, in the desert rich flowers are springing, * 
Streams ever copious are gliding along; 

Loud from the mountain- tops echoes are ringing,. 
Wastes rise in virdure and mingle in song. 

See, from all lands, from the isles of the ocean, 
Praise to Jehovah ascending on high; 

Fall'n are the engines of war and commotion, 
Shouts of salvation are rending the sky. 

Thomas Hastings, 1832 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif, 


And, behold, thou shalt conceive in thy womb, and bring 
. forth a son, and shalt call his name JESUS • 

He shall be great, and shall be oalled the S on of the Highest: and 
the Lcrd shall, give unto him the throne •£ his father David: 

And he shall reign over the house of Jacob for ever; and 
of his kingdom there shall be no en&» 

• • • The Holy Ghost shall come upon thee, and the poorer 
of the Highest shall overshadow thee: therefore also that 
holy thing which shall be born.of -thee shajl be called 
rfcl&'Stti '"of 'God. "Ltike'ls 31,35., .' ' 'J. ■: «i 

From^this tepct -v& m$* learn- that Jesus," the son of 
Mary, who, t was-.. born -of -the?" family of David, was more 
than a carnal son, for he was also the Son of God. 
And. the. "throne of David 11 was more '• than a "temporal 
earthly ,throne^ because it :±s>af Endless duration. 

The lord, promised: such a throne and kingdom to the 
family of David on the occasion as recorded in II Sam- 
uel f. And it is evident that the "house" and "throne" 
and "kingdom", of which he spoke at that time, far 
transcended that;of his- son Solomon and the '-temple 
whiph he was to-. build,. Without doubt "it was the same 
throne and > kingdom. of which the angel spake to Mary, 
because v^rse 16 says, "And thine house and thy king- 
dom shall be established for ever before thee: thy 
throne shall be established for ever." I Chron. 7sl6. 

David himself was . well aware that the throne and 
kingdom^ which he occupied was the Lord*s and acknowl- 
edged it in many of his Psalms and prayers t Psalm 
U$ m *6 says, "Thy .throne, God, is for ever and ever: 
the scepter of thy kingdom is a right scepter." 

In his old age, before his death, when David was 
committing the kingdom to his son Solomon, he blessed 
the Lord before all the congregation of Israel and 
said, "Thine Lord, is the greatness, and the power, 
and the glory, and the victory, and the majesty, for 


all that is in the heaven and in the earth is thine ; : 
thine is the kingdom , Lord, and thou art exalted" 
above all. I Chron. 29:11.' "Then Solomon sat on the : 
throne' of the Lord as king instead of David his father. 
I Chron. 29*22. 

It' will be remembered that when Israel asked for a 
king, in the days of Samuel the prophet, they committed 
a great sin. The Lord said to Samuel, "They have not 
rejected thee, but they have rejected me, that I should 
not reign oyer them. Perhaps the key to their sin is 
revealed in their request of Samuel to "make u<s a king 
to judge us like all the nations ." "When the Lord 
their God was their king . " 

In Matt. 25, it is revealed by our Lord that when 
he comes to earth again, -he will sit upon the throne 
of his glory, and there will be a great separation of 
all nations that are gathered before him. . Then he 
will say to those on his right hand, fCbme ye. blessed 
of my Father, inherit the kingdom prepared for -you 
from the foundation of the world." 

In the light of this revelation, we can see more 
clearly why it was so great a sin for them" to ask for 
a king "like all the nations." Because the kingdom 
was already ' "prepared from the foundation of the world," 
and the Lord their God was their king. This, no doubt, 
was part of the "Eternal purpose which he purposed in 
Christ Jesus our Lord* . . from the beginning- of the 
world" (Eph. 3:9-15), and of that revealed by the 
apostle Paul in Tutus 1:2, "In hope of eternal life, 
which God, that, cannot lie, promised before the world 

We believe that the eternal throne and kingdom, 
promised to the dynasty of David (II Samuel 7:l6), 
the "everlasting kingdom" shown to Daniel in various 
images and visions, and the "kingdom of heaven" and 
"kingdom of God" which John the Baptist, and Jesus and 
the apostles preached, in the New Testament, are all .. 
one and the same kingdom, determined and.prepared of 
God, in Christ Jesus, from the .foundation of ' the world. 
It has passed, and is passing, through various condit- 

Ikk: -J:/'- .;.■■.,■■„;■, ... ggB PILGRIM 

iohs : and stages of development in relation to its sub- 
jects-' oa -earth, but in the mind and purposes of God, 
it : i^-one and the same kingdom through out all time 

• i: W^ cannot .believe that when Jesus said to Pilate, 
"My kingdom is: not of this world," he had reference 
only to the future kingdom. Pilate asked him, "Art 
thou a king then? Je^sus answered, Thou sayest that I 
am a king. To this end was I born, and for this cause 
came I into the world, that I should bear witness of 
the truth. # ... ir ,.The truth was that he was born a king 
of & kingdom;. that is not of this world, but 'which r was 
before* this world— and is yet to come, when he will be 
king over all the earth. Zech # lU:9j Rev. 19:6, 16. 

It- is -deadly .^evident, from the history of the Old 
TeStaMent kingdom v of Israel, and during the earthly 
ministry of our Lord^Jesus Christ— and even to the • 
present time, that the Jews (including the disciples 
of Jesus, before they were converted) failed to under- 
stand that the "kingdom" which God promised to the 
dynasty of David, was not an earthly temporal kingdom, 
but was; of heavenly origin, with' a heavenly king. This 
was probably largely because they failed to understand 
the meaning of the Old Testament prophecies that Christ, 
the son of David, and king of Israel,' was also the SON 

In one of the final encounters which Jesus had with 
the unbelieving rulers, shortly before his crucifiction, 
he asked them, "What think ye of -Christ? whose son is 
he? They say unto him, The son of David. He saith unto 
them, How then doth David in spirit call him Lord, say- 
ing, The Lord said unto my Lord, Sit thou on my right 
hand, till I make thine enemies thy footstool? If David 
then call him Lord, how is he his son? And no man was 
able to answer him a word. . . " The meaning of this 
orophecy in the Psalms is now clear to us, but it was 
obscure to them because of their unbelief. In the Rev. 
Jesus says, "I am the root and the offspring of David," 
which shows that Christ was both antecedent and success- 
ive to David. Again the prophecy of fficah (5:2) reveals 
this same truth: "And thou Bethlehem Bphratah, though 


thou be little among the thousands of Judah, yet out 
of thee shall he eome forth unto me that is to be ruler 
in Israel: whose goings forth have been from of old, 
from everlasting, " 

Considering the fact that it was so great a sin for 
Israel to ask for a king ixi the days of Samuel, and the 
immediate departure of the kingdom of Israel from the 
dynasty of David under Rehoboam, his grandson, and the 
subsequent decline of the kingdom of Judah under their 
successive kings, until they were finally carried away 
into Babylon, the evidence strongly indicates that it 
never was Qod ! s purpose and plan for Israel to have a^ 
temporal earthly kingdom; nor that the carnal dynasty 
of David s should continue for any great length of time, 

Zedekiah was the last king of the carnal seed of 
David to sit .upon his throne. And of him the prophet 
Ezekiel > (who was contemporary with him) says, "And thou, 
prof ane. (worldly) prince of Israel, whose day is* come, 
when iniquity shall have an end, Thus saith the Lord 
God; .Remove , the diadem, and take off the crown; , • , , 
I will , overturn, , overturn, overturn it: and it shall 
be no more, until he come whose right it is; and I will 
give it him," Efck, 21:25-27» 

Thus ceased the kings of Israel, And the dynasty 
or "tabernacle" of David lay in ruins from that time 
until Christ '(whose right it is) was born. "For unto 
us a child is born, unto us a son is given^ and the 
government shall be upon his shoulder: and his name 
shall be called Wonderful, Counsellor, The JfiLghty God, 
The Everlasting Father, The Prince of Peace, Of the 
increase of his government and peace there shall be no 
end, upon the throne of David , and upon his- kingdom, 
to order it, and to establish it with judgment and with 
justice from henceforth even for ever," Isa. 11:6,7, 

Therefore the throne and kingdom which God gave to 
David, both antedates and succeeds the* Old Testament 
kingdom of Israel over which he ruled. 

They were the chosen people through which the king- 
of God was manifested to the nations on earth in their 
time, But : their apparent exclusive rights to it was 
(continued on page l£3) 

1^6 - - - - THE~ P'IH>RIM- 

.. Jthsson is come to ..*:■. i ,; ■ 

' SA^'feAT WHICH WAS LOST. ••':;• 'iM 
,,..,. ^ ,, ;..-;■; By Elder : John . Kline . ; . * ■■_,..;.■ 

If mail cpuld fairly realize what he has lost ". through 
sihj arid what m&y be. gained by forsaking all for Christ; 
in/bther words, what it 'is to be 16st, and what it is 4 ;" 
to"be ; saveti, hebbuld not rest s^tisf ifed to remain one, 
moment longer in his sin-ruined State* *■ Like the Ehili-p- 
ppiah filler, he would instantly cry out, .. "What must" X; 
do to bc^ S&ved?" "Like the people on the da^r of /.Pente- 
cost ^ feeing pi ^c^d as to their hearts by what they ' 
heard 'and saw, he would v sayi' "Brethren, what Shall "I 
do?" ; "The 1 Sori of man is come to save that'' which; was... 
lost*** - It is of .the utmost importance' to know what ' . 
wa& lost, so -as to ~ knot* what it is' that the Son of man"' 
came J to save; I will, try to tell you, this. It. is you, 
it is 'I, it is every "huitian being upon the f ac§ of , the \; 
earth,; Arid '^e ail Ibst? Yes, withdut ari fxceptiph, '"'." 
To what extent are ;we all lost? To the ' esieht ; bf ail ~ 
that is of US— body, spirit and soul. And are "our ■_ 
bodies lost? , Yes, our bodies are lost to fill that ' : 
God intended them to r be* Our bddies were never desig- 
ned to be the abodes of disease and suffering; neither 
were tfiey intended to be sub ject to inf irmity from age # 
When God looked down upon a finished creation he saw. 
that it was good, yea, very 'good. Can this be said of 
our bodies now? Let the blind, the d^af, the lame, the. 
countless sufferers on beds of affliction, the childi 
he^'i!iig^^^/i;-^e\'d^&pi^ consumptive,^ "the rheumatic 
inyailti^'let the4B^ay A ^etM^-.6^ bodies are very good 
how* \y^"ho%-'^b^t;^ spirits? I use the; term SflRlf 
here ^in" : the -sense *o¥ its being the basis of human pir- ■* 
ception.and -thought* Are our spirits or minds very 
good? Let thdse who are trying to learn and look irit'ri 
the secrets of knowledge and "science answer this* From 
the : child in school to the highest rank in scholarship 
ever held by any xiarif the same' complaint comes i£>, : that' 
lessons are hardy and- what is acquired as knowledge is~" ; 
very un atisfactory; r '■ : : - 

THE PILGRIM ' 7~ lit? 

But I have touched only the hem of sin's garment in 
what I have said* If the soul or will of man were' 
still very good, I mean to say here that if man had not 
lost his love for his fellowman and his love for Godj 
in other words, if man still loved the Lord his God 
with all his heart and his neighbor as himself , feeble- 
ness of body and weakness of mind would be matters, of 
small moment* The body is soon done with any way; ancL 
the mind or intellect is still sufficiently clear for 
all the purposes of life in this world; and -when once 
disengaged from the body that here clogs and fetters 
it, — as it will be at death, — in the hope of being. 
lifted to a higher sphere of perception and thought, 
the loss to man suffered by the fall in these two de* 
partments of his being would be comparatively small. 

But man's will or inmost love is the secret spring. 
of life. From this all his affections flow; .and right 
here we find his Mar ah, the bitter waters of his soul. 
In reading the story of the children of Israel in the 
wilderness we learn that they came to a place where the 
waters' were all bitter. Brethren, that place is right 
in our own hearts* Our hearts are the springs from 
liiich these bitter waters flow in the form of "evil 
thoughts, adulteries, fornications, murders, thefts,- 
covetousness, wickedness, deceit, lasciviousness, an 
evil eye, blasphemy, pride, foolishness, " Mark 7:21,22, 
What an outflow of bitternessl Enough to flood a world 
to destruction! And this destruction had come, ; and its 
great Prophet, the Moses of love, come and cast a tree 
into the waters whereby they were made sweet. The Lord 
in his Word is this tree. He is the tree of life, 
whose leaves are for the healing of the nations. His 
voice comes to us from far: " the Lord that healeth 
thee; for the Son of man came to save that which was 

It is of infinite importance for us to know how he 
saves us, what we are expected to do, how we are to 
work with him and to what extent, I will try to give 
some light on this from the Word itself, Jesus said 
to his disciples: "If any man walk in the day, he 


stumble th not, because he seeth the light of this 
woria^'IBtct'if a man walk in the night , he stumbleth, 
because there is no light in him," This beautiful and 
striking parable, showing the benefit of knowledge and 
the : disadvantage of ignorance, lights the sinner's way 
for his ..first step toward the Lord. Knowledge, which 
is light from the Lord through his Word, is the very 
first thing; every one must receive. The sinner first 
receives the clay and the spittle applied to his blind 
eyes. : He--does not get his sight from the application. 
When. fee hears the Gospel with something of a desire to 
have, 'his eyes opened he is receiving this anointing of 
his eyes. He must go to the pool of Siloam and wash 
before he can have sight. This washing in the pool is 
the TirSt step in that humble spirit of obedience .by/ ; 
which the under standi, ng is cleared up and prepared to 
know" the Lord. Mien any sinner. gets this far the Lord 
is sure : to find him and whisper in his heart: "Dost 
thou believe on the Son of God?" Every true, peni- 
te'nt sinner, with his eyes open, will answer in 
heart: "Who is he, Lord*- that I might believe on him?" 
Then" the joyful respohse will be whispered again: . 
"Thou has both seen hift, and it is he that talketh 
with thee c " Tfre \Lord meets the returning sinner in 
his blessed Word, and .'ther-6 he. shows himself to him, 
and' there he talks with him. ' •■ 

Water, in maiy places- in -the Old as well as the New 
' Testament, is the -emblem or symbol of Divine- Truth. 
I heed not say that without water man cannot live. His 
body is largely composed of water. It is consequently 
essential as a beverage j and an ablution ^ indispensable 
to cleanliness. Heading and hearing the Word of 
Divine Truth from a real thirst or desire to know the 
truth, is what is spiritually symbolized by drinking 
water. This may be proved by what,, the Lord said to the 
Samaritan woman "Ke that drinketh of the water that 
I shall give him, shall never thirst; for it shall be 
in him a well of water springing up into everlasting 
life." "By the expression, "never thirst," Jesus does. 
riot mean that there will never be any further inclina- 


tion tp-r drink the water of .life, but he means that /; 
there will in that, soul; never be any more, perishing* 
.dying thirst, for the water of life; will t?e like a 
spring., in- the heart that will flow Qn.. forever from the 
Lp^d.. .It will- be the rock in • the wilderness that supp- 
lied the camp of Israel with water,, and that Rock is 
Christ, .-..■- ... . . " ■ ; : 

But again. The sinner's whole inner man. is defiled 
with sin. This may be illustrated- by the spots and 
scales and raw blotches , -on : the skin, caused by .the. 
disease called, leprosy* This disease affected every 
part of the body; but, like . smallpox and some other 
kindred affections, it -made itself mostly visible upon 
the surface of the ; - bociy. % It gave .-the victim a horrible 
appeqrance,^ so much.^so that no one was- willing but such 
as were similarly aff licted,.-., to. ; go near a leper. But 
the water of Divine Truth -will effectually and forever 
wash away all this filth and loathsomeness from the re* 
deemed sinner l s soul and prepare his spiritual body for 
that bright &rray of fine linen, clean and white, in 
which the saints shall be clothed as a fit emblem of 
their righteousness, Paul calls all this the washing 
of regeneration, Ih that great change, without which 
no man can see ■'. the kingdom of heaven, called regenera- 
tion , 6r : the 'new /birth, wrought by God only, the water 
of truth 'is the means employed. This is so evident. 
that water 'is specif ically named in connection with it 
in these' words: "Except a man be born* of water, and the 
Spirit, he cannot enter the kingdom of heaven, {r 

Ananias did not forget this when instructing the 
penitent' Saul -of Tarsus j for at the close .of all the 
words the "Lord "had authorized him to say to. .Saul,- w@. . 
find- these: '-'"Arid' now, why "tarries t thou? Arise, 
baptised, and 'wash away thy sins, calling upon the name 
of th'e''L6rd, And Saul arose and was baptized. 11 Saul's 
sins were not washed away by the water in uhich his 
Body was -baptized, but that water symbolized the truth, 
the Lord's truth, that does wash away sins. And his 
being immersed in it in each of the three names, accor- 
ding to the great commission which the Lord had given, ., 
some time before, signified his faith in the Word of 

i5p ■ : - : : '--the: pilgrim. 

the. -Father: and 7 of - the Spn^and of the Holy Ghostv; Peter' : 
saysi v "Baptism is not the washing $way of the filth* of-; : 
the flesh/' but I feel' authorized tb^say that/ it is the- 
outward sign or emblem of the power of divine truth to' - 
wash away the filth of the soul/. Th6 change in Saul> 
wrought by this act as- the cr own of obedience , was so 
great that from this, time on he was a new men /and had 
a new name ,-. for he was called Paul ever" after.' 

r But we :must not forget that salvation is all of God* 
Of ourselves vwe can do nothing , Jesus is the way, the 
truth -and the life f . All' that man can do is to- take the 
Lord^.s hand and be. led' in the way; /to open his eyes to 
thelight, Jand his ; ears to the. truth, and his heart 1 to 
the lif e^: in faith . receiving, and in life living the 
precepts that make him wise unto salvation. 

vO Y ': — Life an^ ; Labors .of Elder John Kline. 

\ '/'Git THE CROSS? ; 

Oiie of ' the weakaessearof some Bible teachers is. to 
rationalise oh the Scriptures and consequently, to arrive 
a,t conclusions that are neither reasonable, rational, 
nor Scriptural,: 'Others innocently follow lines of. 
thought or systems of interpretation which. are far 
aside from truth, A great deal of error could be avoid- 
ed if we were but content to accept the simple state-; 
ments of the Bible as they are, 

A brother told me that when he was beginning his 
ministry as a young man, he innocently used on an 
occasion -some of the terms and phraseology commonly 
used by those who believe in a false eternal security. 
An elderly minister who was present directed a few 
pointed questions to the young man while he was on the 
floor. In defense of his statements he asked, "Doesn't 
the Bible say it that way?" The wise older minister 
replied, "Then YOU should say it that way," 

Some well-meaning and zealous speakers and writer 
unwittingly borrow unscriptural statements and ideas 


from unsound sources regarding the atonement. The fol- 
lowing will suffice for examples: 1 ll He who had said, 
'I. am the WAY, I am the TRUTH, I am the LIFE, I am the 
DOOR, ,1 am the GOOD SHEPHERD, I am the LIGHT, » now had 
to say (while on the cross), r I am SIN. * n »It was here 
that the God-head experienced,* f : » a break in the 
eternal unity of the Trinity. « God had to turn away 
His face from Christ on the cross because He could not 
look upon sin** 1 "Tasting death meant a separation 
from God, 11 "The impression that sin made on the soul 
of- Jesus was one of broken fellowship. 11 None of these 
are statements of Scripture, and it Is doubtful if any 
of them can be supported by Scripture. 

"Separation from God," "broken fellowship," or "sin 
on His soul" would mean spiritual death. The question 
has been well asked in the connection, "If our sins 
were so put on Him as to bring about spiritual death 
and separation from God, by what means was He restored 
to God's favor?" The consequences of our own sin, but 
for the substitutionary work of Christ, would have. been 
eternal separation from God f Doubtless It will always 
remain a mystery to us as to just how "the Lord hath 
laid on him the iniquity of us all. 11 However, the 
whole emphasis upon the work of our Lord in atonement 
is upon the fact that He was an innocent sufferer* 
This is agreeable to the antitype found in the lamb of 
the Jewish sacrifices. The lamb could by no stretch 
of the imagination become guilty. In the same way the 
guiltless Lamb of God provided a basis for the forgive- 
ness of our sift. 

There are two passages of Scripture which, wrongly 
interpreted, are confusing to many people in the con- 
nection. On of these Is II Cor. j>:2l: FOR HE HATH 
states unequivocally and explains convincingly that the 
basic meaning' here is SIN OFFERING* This clears up any 
difficulty as to the penalty theory from this passage, 
and shows its harmony with the whole tenor of Scripture 

The other passage Is the record of the cry of Jesus 
ME? The crucial point here is the snese in which we 


""under stand that .fie. was forsaken. If, we saythat God 
looked upon H^Lm as a sinner, ana that the wrath of God 
was v upon Him, we hold to an interpretation which is in- 
compatible' with such passages as "God was in Christ re- 
conciling the world unto himself; 11 "In him dwelt all. 
' the fulness of the Godhead bodily;' 1 This is my beloved 
Sqn ; in whom I am well pleased; &nd "Father, into thy . 
hands I commend my spirit." ... 

During Jesus ' life on earth many, attejnpts were made 
to harm or kill Him, but God always protected, -Him* - 
If wp understand "forsaken" to mean. that God withdrew 
Eis protection and permitted Him to fall into the hands 
of wicked men to_ be abused, insulted, falsely accused, 
tortured, and left to die, suffering the more acutely 
because His sensibilities had not been blunted or 
"hardened through the deceitfulness of sin," we have 
an : explanation that harmonises with all the other simple 
statements of the 3ible concerning Him. The Bible 
says that He was despised, rejected, stricken, smitten, 
afflicted, wounded, bruised, chastised., oppressed, and 
cut off out of the land of w the living. He was put to 
grief, His woul was in travail, and -He poured out His 
soul (life) unto death* , These are descriptive phrases 
from the prophecy of. Isaiah relating to the sacrificial 
work^of Christ. Jesus fulfilled all of them on the 
cross .and God accepted this offering as a satisfaction 
of the divine justice. Thus was^provided a basis upon 
which the. penitent soyl can plead the forgiveness of 
sins . 

"Christ's perfections were essential to give redeem- 
ing quality to. His, blood. His perfections were never 
taken from Him and .given to anyone else. He was the 
perfect one in life, -and. in. death, -and now in heaven. 

"He toqk our sins in the sense .of assuming the sett- 
lement for -them.- • .Our sins, wore not imputed to Him, 
they touched His soul and consequently He never ' 
paid the penal ty, . £or them, which was- .eternal death, 
and never -drew.,.. the wrath o£ God upon Him. - 

"Eternal, perdition of. the. guilty pays the penalty. 
No repentance or forgiveness belongs - this- plan. ' "'■- 


"The blood of the innocent Son of God MADE ATONEMENT 
and purchased repentance, forgiveness, and all of grace. 

"The Savior never touched the penalty plan, but 
perfected the saints through atonement.- _ ,,._ 

"His blood was shed for our sins and nothing more 
was necessary. 

"In the emblems of the communion we have the elements, 
involved in oux* redemption, the bread to represent His 
broken body "and the cup to represent His, precious 
blood, and that is all, and it is enough. 

"There is no black cup to indicate that His soul 
was blackened by our imputed sin and fell under the 
wrath of God. 

"He bore our sins (the settlem®nt for them) IN QIS 
(I Peter 2:2U.)» ' : ,' 

"We have. redemption through His blood (Epl} # I:?). 

"We have peace through His blood (Col. 1:2.0) > t ... - 

"We are justifies by His blood (Rom. *>*#)* 

"Cleansed from ot* v "b±n by the blood (I John 1:7). 

n We are sanctified by the blood (Heb« 13:12), 

"Our robes are washed in' the blood (Rev. 7:lU). 

"We have victory "through the blood '(Rev. 12:11). ,.,., 

"We enter heaven by the blood (Rev. 5*9). 
. —Adapted from an article in The Sword and Trumpet. 

THE THRONE OF DAVID (Continued f^om page U£) . 
but for a limited time until Christ, the true son, ' * v * 
(whose right It Is) was born. And the tabernacle of 
David is again being built, and the- ruins thereof is 
set up. 

Thus when Jesus appeared to those unfaithful husb- 
andmen or rulers of Israel, during his earthly ministry, 
and they rejected him and were ready to cast him, out of 
the vineyard, ■ he- said to. them/ "Therefore say I. .unto/ 
you, The kingdom of God shall be taken from you, and 
given to a nation bringing forth the fruits thereof. 

'This did not exclude those who were -faithful, for 
to, 'the faithful remnant, who were also Isrealites, ' 
he said, "Fear not little flock, for it is your Father's 
good pleasure to give you the kingdom." — D.F.W. ' 



ELEANOR ELIZABETH (Miller) SKILES was born in 
Jasper County, Indiana* The daughter of Isaac M.; and 
Ada Rebecca (Florence) Miller on May $\ l88!n 

She was united in marriage to John S f Skiles who 
preceeded her in death in 1933,. and also a daughter, 
Pansy L. Beam, in I960. 

She was striken by a cerebral hemorrage on Oct. 29, 
in the home of Mrs. Ed. Sechrist with whom she resided 
the past year> and passed away there. 

She leaves to mourn one son, Loren J. Skiles; three 
sisters: $>jrs. Bertha Snow, Princton, Minn.; Mrs. Ethel 
Alaoek, Boise, Idaho; Mrs* Menerva Beery, Cerro Gordo, 
111.; Qne brother, William A# Miller, Syracuse, Ind # 
Eight step children; nine grandchildren and a host 
of .other relatives and friends. 

Eleanor accepted Christ as her Savior early in life 
and was faithful to him and her church until she was 
called home om November 2, 1962 at the age of 78 years, 
5 months, and 27 days. 

Funeral services, wejrq conducted Nov # 5 at 1:15 P.M. 
-r^'^S^lS^I^'Wii^^^w^' south of Wakarusa by the 
Brethren. Burial in the adjoining cemetery. 

A. D # Skiles 


While it is true that we expect to emphasise the 
forward look we cannot forget the landmarks of the 
past which help us in our perspective, Theodore 
Roosevelt said that the only safely progressive man 
is the one who can look far into the past. It may 
seem like a paradox that in looking forward we must 
also look to the past but such is not the case. To 
chart a course for the future one must determine where 
he now is and how he has come to that . position. 


THE PILGRIM- - i£$ ~ 


;-..'- V ; ',.'••* CHRISTMAS; ,-.;, v-.-iv-:- 1/ 

: The supposed anniversary of the birth of J^sus. 
Christ, occurring on Dec. 2J> .No sufficient data, ^\, 
however, exist, for the determination of the montli '0x1 ■" 
the day of the event. Efforts to reach a fixed date 
for Zacharias's ministration and to combine /this 'witl^'. " 
the "sixth month" mentioned in connection with the' 
annunciation to Mary (Luke "1:26) have given no assured! 
result* Hippolytus seems to have been the first to 
fix upon Dec .. 2$ 9 He had reached the conviction that : 
Jesus' 1 s life from conception to crucifixion was precis- 
ely thirty-three years and that both events occurred 
on Mar. 2£. By calculating nine months from the annun- 
ciation or conception he arrived at Dec* 2$ as the day 
of Chris t r s birth* The uncertainty of all the data 
discredits the computation. There is no. historical' \ 
evidence that our Lord's birthday was celebrated during: 
the apostolic or early postapostolic times.. The un-J 
certainty that existed at the beginning of the third 
century in the minds of Hippolytus an^ others— Hippoly- 
tus earlier favored Jan* 2, Clement of , Alexandria "the 
2$th day of Pachon" (May 20), while others, according 
to Clement fixed upon Apr. 18 or 19 and Mar* 28— proves 
that no Christmas festival had been* established much 
before the middle of the century* Jan* 6 was earlier -. 
fixed upon as the date of the baptism or spiritual 
birth of Christ, and the feast of Epephany which was 
celebrated by the' Basilidian Gnostics in the .second 
century, and by catholic Christians by about the begin- 
ning of the fourth century* 

The 1 earliest record of .the recognition. of Dec. 2$ 
as a church festival i£ in the Philpcalian Calendar. . 
In the East the celBb:ratioh of Jan. 6 as. the physical 
as well as the spiritual birthday of the Lord prevailed 
generally as early /*& the first half of the fourth cen- 


tury# Chrysostom (in 386) states that the celebration 
of the birth of Christ "according to the flesh "was" not " 
inaugurated at Antioch until ten years before that date* 
He intimates that this festival, approved by himself, 
was opposed by many. An Armenian writer of the eleven- 
th century states that the Christmas festival, invented 
in Rome by a heretic, Artemon, was first celebrated in 
Constantinople in 373 • In Egypt the Western birthday 
festival was opposed during the early yeh^s ot the . ..-. 
fifth century, but was celebrated in Alexandria as 
early as 1*32. The Jerusalem church was celebrating 
birth, and baptism on the sa&e day (Jan, 6) about the 
middle of the fourth century, the former at Bethlehem, * 
the latter at the Jordan, although the twenty-mile 
journey between involved great inconveniences (supposed 
letter of Bishop Cyril of Jerusalem to Bishop Julixis of > ■ 
Rome, preserved in Combefis, HISTORIA HAERES1S MQNOTH- 
ELITARIM*. -. The Jerusalem bishop asks the Roman bishop \ 
to ascertain the real date of Christ *s birth in order 
that, if possible, the practical difficulty may be "over- * 
come. Julius is represented as sending to Cyril a 
calculation in favor of itec. 25, based Upon the' supposi- 
tion (derived from Josephus) that Z'acharias's vision 
took place at the Feast of Tabernacles. The Jerusalem 
church, however, persisted till $k9 or later In cele- 
brating birth and baptism on Jan. 6, The Christmas 
festival has never been adopted by the Armenians, the 
physical and spiritaual birthdays being still celebrated 
conjointly on Jan. 6. 

The wide-spread conviction during the early centuries 
that the baptism of Jesus was the occasion of his spiri- 
tual birth, or his adoption as Son of God and his exal- 
tation to divine rank and power, tended to magnify the 
anniversary of bis baptism and to cause comparative 
indifference as regards the precise date of his birth 
according to the flesh-. In two Latin homilies, ascribed 
by some to Ambrose of Milan (Uth cent.) and by others 
to ifeximus, of Turin .(5th cent J, Jan. 6 is declared 
to be the birthday of the Lord Jesus, "whether he was 
born of the Virgin on that day or was bprn again in 
baptism." It is his "natal feast," his "nativity both . 


of flesh and of spirit." As thirty years before he 
"was given forth through the Virgin, " so on the same 
day he was "regenerated" and "sanctified" "through the 
mystery." The -writer,' or an -interpolator, virtually 
contradicts the statement about Christ's regeneration 
by explaining that "Christ is baptized, not in order 
that he may be sanctified by the waters, but that he may 
himself sanctify the waters." - 

The naive adoptionism that was so widely prevalent 
till the end of the second century in Syria, Asia Minor, 
Italy, northern Africa, and elsewhere, and for centuries 
later in Armenia, Spain, etc., was gradually displaced 
by the formulation- and general acceptance of . a. chrlstol- 
ogy (based upon the prologue of John*. s Gospel and the 
Epistles of Paul) which laid stress upon the preexist- 
ence of Christ as the eternal divine Logos and of the 
absolute deity of Jesus Christ from the time of his 
conception. The physical birth assumed more and more 
importance in the Christian conciousness. The cele- 
bration of Christmas as a special Christian festival 
spread rapidly from the middle of the fourth century 
onward in sympathy with the triumph of the orthodox 
chris tology. 

How much the calculation of Hippolytus had to do 
with the fixing of the festival oh Dec. 2£, and how 
much the date of the festival depended upon the pagan 
Brumalia (Dec. 25'), following the Saturnalia (Dec. 17- 
2U)and celebrating the shortest day in the year and the 
"new sun" or the beginning of the lengthening of days, 
can not be accurately determined. The pagan Saturnalia 
and Brumalia were too deeply entrenched in popular cus- 
tom to be set aside by Christian influence. The recog- 
nition of Sunday (the day of Phoebus and Mithras as 
well as the Lord's Day) by the emperor C©nstantine as 
a legal holiday, along with the influence of Manicheism, 
which identified the Son of God with the physical sun, 
may have led Christians of the fourth century to feel 
the appropriateness of making the birthday of the Son 
of God coincide with that of the physical sun. The 
pagan festival with its riot and merry-making was so 


popular that Christians were glad of an excuse to con- 
tinue its celebration with little change in spirit or 
in manner* Christian preachers of the West and the 
Nearer East protested against the unseemly f irvolity 
with rfiich Christ's birthday was celebrated, while 
Christians of Mesopotamia accused their Western breth-. 
ren of idolatry and sun-worship for adopting as Christ- 
ian this pagan f estiva, let the festival rapidly gain- 
ed acceptance and became at last so firmly established 
that even the Protestant revolution of the sixteenth 
century was not able to dislodge it and Evangelical 
Christians even of the more radical types, who reject 
or ignore nearly all of the ecclesiastical festivals, 
have never been able wholly to ignore it.. 

The religious significance of Christmas has been too 
commonly .minimized among 'Christians, the, day among 
adults being degraded into one merely for. the exchange 
of- presents, often neither given nor received in any 
affection, but out of - a sense of obligation or as bar- 
ter. In too many hofues the- children, whose day it 
more particularly is, are not taught to link their 
merrymaking on Christmas with the gift of God to the 
world in the person of his Son Jesus Christ. Although 
some of our denominations hold service on that day, 
the vast majority of Protestants do not attend, and 
most of our denominations keep their churches closed. 
But as it is unquestioned that the Christian Church 
was founded by Jesus Christ, it will be well to cele- 
brate the event of his birth, if not on Christmas day, 
then on some other day. The old gospel story of the 
Nativity has inspired many beautiful hymns and been 
the suggestion of many legends and elaborate festivities , 
By design, on Christmas day many important events have 
taken place, as the crowning of Charlemagne as Eoly 
Ionian Emperor (800), and William as king of England 
(1066). — Schaff "Herzog Religious Encyclopedia, 1905 

"The true Israel then was the elect remnant 
within the nation. »— Quote 


little town of Bethlehem! 

How still we see thee lie; 
Above thy deep and dreamless sleep 

The silent stars go by; 
Yet in thy dark streets shine th 

The everlasting Light; 
The hopes and fears of all the years 

Are met in thee to-night* 

For" Christ" is born of Mary, 

* And gathered all above, 

While mortals sleep, the angels keep 

Their watch of wondering love. 
morning stars, together 

Proclaim the holy birth i 
And praises sing to God the King, 

And peace to men on earth. 

How silently, how silently, 

The wondrous gift is given] 
So God imparts to human hearts 

The blessings of his heaven. 
■No ear may hear his coming, 

But in this world of sin, 
Where meek souls will receive him,* still 

The dear Christ enters in. 

■0 fably Child of Bethlehem! 

Descend to us, we pray; • 
Cast cut our sin and enter in, 

Be born In us to-day. 
We hear the Christmas angels 

The great glad tidings tell; 
come to us, abide with us, 

Our Lord Emmanuel! 

— Phillips Brooks, 1868. 

160 - . THE PILGRIM 


Although the Bible, has not much to say about this 
man yet enough is written to reveal that. he must have 
been a man of very exceptional attainment* 

When the Israelites entered the promised land they 
were met by seven nations greater and mightier than 
themselves. One of these was the idolatrous Hittites 
and without mercy. Thus a HIttite was by birth an 
alien from the commonwealth of Israel, and a stranger 
from the covenants of promise, having no hope and with- 
out God in the world* Is it not strange then to find 
Uriah the Hittite among the thirty highest ranking men 
in the army of Gods' chosen people? 

According to scholars the name Uriah means n light of 
Jehovah. ri This, together with Uriahs 1 own testimony as 
recorded in II Samuel 11:11, would give us to under- 
stand that he was a convert to the faith of the Israel- 
ites. This same reference is also an outstanding ex- 
ample of self -denial or, as Paul might say, of bringing 
the body into subjection. The Israelite army was at 
war with a foreign aggressor. Uriah was recalled from 
the front and offered the privilege of a furlough in 
his own home by King David himself. Who would not 
welcome such an opportunity after the privations and 
hardships of army life? Yet Uriah, out of reverence 
for the Ark of God and from a sense of duty and respon- 
sibility for the cause which was Gods 1 cause, refused 
to accept the offer. Where would one find a similar 
example of faith and devotion in our time? 

Uriahs' name has a place along with the natural an- 
cesters of Jesus Christ, in Matthews account and surely 
he^will alao be one of the heirs of the righteousness 
which is by faith and will have a- part In the resurr- 
ection of the just # 

— Harold Royer 
Elkhart, Indiana